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A happy mind is like a clear canvas, giving a wide scope of introspection and intellectual deliberations, taking the seeker from jnanabuddhi (superficial knowledge i.e. shastra jnana) to satyabuddhi (in-depth knowledge i.e. tattva jnana). </span></li></ul>

A happy mind is like a clear canvas, giving a wide scope of introspection and intellectual deliberations, taking the seeker from jnanabuddhi (superficial knowledge i.e. shastra jnana) to satyabuddhi (in-depth knowledge i.e. tattva jnana). </span></li></ul>

<li style="font-weight: bold;">Understanding physical dimensions of dhairya <br/><span style="font-weight: normal;">Dhairya is primarily an attribute of the mind rendering it purely psychological. However, the close relationship between body (sharira) and mind (manas) provides a physical dimension. </span></li>

<li style="font-weight: bold;">Understanding physical dimensions of dhairya <br/><span style="font-weight: normal;">Dhairya is primarily an attribute of the mind rendering it purely psychological. However, the close relationship between body (sharira) and mind (manas) provides a physical dimension. </span></li>

<ul><li style="font-weight: bold;">Dhairya in the context of shukra dhatu <br/><span style="font-weight: normal;">The mention of ahara (food) and brahmacharya (following activities in pursuit of absolute truth including celibacy) separately under three sub pillars of life (trayopstambha) indicates their interdependence and importance. As per nourishment and transformation of dhatu (dhatu poshana nyaya), nutrient fluid (aahara rasa) is responsible for the nourishment and formation of all dhatu. Shukra dhatu is the last formed dhatu in sequence. It is the essence of all dhatu. Shukra dhatu is present throughout the body because every cell can divide, indicating shukra dhatu's Garbhotpadana function.<ref name="ref6"></ref> Hence its preservation becomes essential for bala (strength), varna (lustre) and vrudhhi (longevity of life and growth). Hath Yoga Pradipika states the interrelationship between mind (manas) and shukra dhatu. One should preserve shukra dhatu to control manas and vice versa.<ref name="ref7"></ref> This aspect is further substantiated by the quotation of term dhairya in physiological activities (karma) of shukra dhatu. [Su. Sa. Sutra Sthana 15/5]  

<ul><li style="font-weight: bold;">Dhairya in the context of shukra dhatu <br/><span style="font-weight: normal;">The mention of ahara (food) and brahmacharya (following activities in pursuit of absolute truth including celibacy) separately under three sub pillars of life (trayopstambha) indicates their interdependence and importance. As per nourishment and transformation of dhatu (dhatu poshana nyaya), nutrient fluid (aahara rasa) is responsible for the nourishment and formation of all dhatu. Shukra dhatu is the last formed dhatu in sequence. It is the essence of all dhatu. Shukra dhatu is present throughout the body because every cell can divide, indicating shukra dhatu's Garbhotpadana function.<ref name="ref6">M R Patil, Mudigonda Srinivasa Raju, Kavitha Butali. Review on Utpatti of Shukra Dhatu as per Ayurveda. J Ayurveda Integr Med Sci 2022;9;86-90.  </ref> Hence its preservation becomes essential for bala (strength), varna (lustre) and vrudhhi (longevity of life and growth). Hath Yoga Pradipika states the interrelationship between mind (manas) and shukra dhatu. One should preserve shukra dhatu to control manas and vice versa.<ref name="ref7">Vaidyakiyasubhashitasahityam or sahityikasubhsaitavaidyakam (an anthology of didatic sayings on health) ; Dr.Govind Ghanekar ,18:, pg139 ; Chaukhambha sanskrit sansthan varanasi ; 2003. </ref> This aspect is further substantiated by the quotation of term dhairya in physiological activities (karma) of shukra dhatu. [Su. Sa. Sutra Sthana 15/5]  

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Acharya Sushruta defines dhairya as shaurya i.e., the ability to withhold sensual urges when not required or morally inappropriate. He defines 'adhira' as someone unable to control.   

Acharya Sushruta defines dhairya as shaurya i.e., the ability to withhold sensual urges when not required or morally inappropriate. He defines 'adhira' as someone unable to control.   

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Extensive indulgence in sexual activities causes loss of bala (strength/vigour), teja (lustre) and buddhi (intellect).<ref name="ref8"></ref> Even in achara rasayana, staying away from sexual indulgence and alcohol (nivrittam madyamaithunat) is advised. The self-discipline to persevere all temptations and follow the beneficial paths comes from dhairya. This mental endurance is gradually further potentiated by improved quality of shukra dhatu itself.   

Extensive indulgence in sexual activities causes loss of bala (strength/vigour), teja (lustre) and buddhi (intellect).<ref name="ref8">Vaidyakiyasubhashitasahityam or sahityikasubhsaitavaidyakam (an anthology of didatic sayings on health); Dr.Govind Ghanekar ,Chaukhambha sanskrit sansthan Varanasi;2003. </ref> Even in achara rasayana, staying away from sexual indulgence and alcohol (nivrittam madyamaithunat) is advised. The self-discipline to persevere all temptations and follow the beneficial paths comes from dhairya. This mental endurance is gradually further potentiated by improved quality of shukra dhatu itself.   

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Excess and faulty alcohol consumption (avidhivat madyapana) destroys the quality of dhi (intellect) and dhairya (fortitude). [A. H. Nidana Sthana 6/11]   

Excess and faulty alcohol consumption (avidhivat madyapana) destroys the quality of dhi (intellect) and dhairya (fortitude). [A. H. Nidana Sthana 6/11]   

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Thus, dhairya in context of 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 – the precious essence of ahara parinaman for attaining higher goals in life.<ref name="ref9"></ref> </span></li>

Thus, dhairya in context of 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 – the precious essence of ahara parinaman for attaining higher goals in 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 <br/><span style="font-weight: normal;">There is no direct reference to dosha predominance for the attribute of dhairya. It can be inferred from the characteristics of deha prakriti given by acharya Sushruta [Su. Sa. Sharira Sthana 4/72]. He stated the term 'dhritimana' for kapha dominant prakriti. Dalhana commented that ‘dhritiman’ means dhairyayukta. Hence, it can be understood that dhairya is linked to kapha dosha. This is also evident by the fact that shukra dhatu as discussed above, is responsible for conferring dhairya in manas (psyche). It is a kapha predominant dhatu by the constitution. </span></li>

<li style="font-weight: bold;">Dhairya and tridosha <br/><span style="font-weight: normal;">There is no direct reference to dosha predominance for the attribute of dhairya. It can be inferred from the characteristics of deha prakriti given by acharya Sushruta [Su. Sa. Sharira Sthana 4/72]. He stated the term 'dhritimana' for kapha dominant prakriti. Dalhana commented that ‘dhritiman’ means dhairyayukta. Hence, it can be understood that dhairya is linked to kapha dosha. This is also evident by the fact that shukra dhatu as discussed above, is responsible for conferring dhairya in manas (psyche). It is a kapha predominant 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 when in conjunction with purusha (chetan tattva).   

<li style="font-weight: bold;">Trigunatmaka predisposition of dhairya <br/><span style="font-weight: normal;">Triguna act as initiators of evolution of prakriti when in conjunction with purusha (chetan tattva).