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A person carrying this trait of dhairya is unbothered about the outcome, whether winning or losing.<ref name="ref1">V.Aswathy et al: A Descriptive study to develop a tool for assessment of Satva Saara; IJAAR Vol III, Issue VII, Mar-April 2018, Pg. 1117-1128 </ref> It provides the clear-headedness needed to make the most effective decision, one of the most desirable qualities of successful leadership. The various dimensions of dhairya can thus be applied in a variety of different contexts and practices. </p>
A person carrying this trait of dhairya is unbothered about the outcome, whether winning or losing.<ref name="ref1">V.Aswathy et al: A Descriptive study to develop a tool for assessment of Satva Saara; IJAAR Vol III, Issue VII, Mar-April 2018, Pg. 1117-1128 </ref> It provides the clear-headedness needed to make the most effective decision, one of the most desirable qualities of successful leadership. The various dimensions of dhairya can thus be applied in a variety of different contexts and practices. </p>
== Dhairya – a multi-disciplinary model code of conduct ==
<p style="text-align:justify;">Health is a blissful equilibrium between mind, body (sensory-motor organs) and soul. Ayurveda describes it as the dynamic flow of dosha (intrinsic principles responsible for governing the physiology and psychology), agni (factors responsible for digestion and biotransformation), dhatu (structural units responsible for all physiological functions), mala (biological end products of digestion and metabolism) in harmony with a balanced state of soul (atma), sensory-motor organs (indriya), and mind (mana) [Su.Sa. Sutra Sthana 15/41] conferring exhaustive dimensionality viz. physical, psychological, social, and spiritual dimensions. </p>
<ol style="text-align:justify;" type="I"><li style="font-weight: bold;">Psychological and spiritual dimensions of dhairya <br/><span style="font-weight: normal;">In the present era of unforeseen and unpredictable events and frequent trivial personal losses, a negative physical and psychological impact is inevitable. It is not easy to label anyone in perfect health psychologically. Any derangement in the physical body is relatively easier to understand than the psychological one. This psychological crisis is associated with a traumatic period or event and with an individual's emotional and behavioral responses to apparently threatening events.
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No pathology can be redeemed without a fundamental understanding of the system's physiology in context. Psychiatric or psychosomatic disorders require the physician and the patient to be in intune with that individual's psyche. A comprehensive five-fold psychotherapeutic approach towards diseases of psychological descent is designed. [Cha. Sa. Sutra Sthana 1/58] </span></li>
<ol type="a"><li style="font-weight: bold;">Jnana: <span style="font-weight: normal;">Jnana refers to adhyatma jnana (spiritual knowledge). Practicing techniques of spiritual enhancement like meditation, praying, gratitude, and even sadvrutta (ayurveda ideal codes of conduct) clears the cluttered mind. The knowledge of the divine develops inner strength to regain the lost focus, self-confidence, self-belief, and a triumphant vision of oneself in this overwhelming external world. </span></li>
<li style="font-weight: bold;">Vijnana: <span style="font-weight: normal;">Vijnana refers to shastra jnana (scriptural knowledge). It includes all the available knowledge, whether belonging to veda- puranas or the one which the scientific community has disseminated after thorough validation. Learning new and upgrading existing skills develop a generous view of any type of challenge in life. It helps understand the nature of the problem without biasing with inner conflicts.</span></li>
<li style="font-weight: bold;">Dhairya: <span style="font-weight: normal;">Dhairya is the tranquil state of mind, trance, and contentment with life without indulging in non-beneficial pursuits. This attribute stimulates the mind to think out of the box and be effectively calm, compassionate, and tolerant in unfavorable situations. </span></li>
<li style="font-weight: bold;">Smriti: <span style="font-weight: normal;">Smriti refers to recollection of past events to reconcile with the ongoing hardships, all the while believing that mountains conquered in the past can be climbed in the present too. This faith in oneself wavers with time. Hence, the smriti of the past needs to be renewed either through an external stimulus or internal. </span></li>
<li style="font-weight: bold;">Samadhi: <span style="font-weight: normal;">It refers to consciously withdrawing senses from worldly objects and reigning the wandering mind. It includes all the spiritual techniques used to achieve undeterred focus and attention of mind. Asthanga yoga describes a systematic path to attain such higher awareness of consciousness.
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These can be practiced either on their own or under the guidance of a psychotherapist or mentor. Often any form of emotional support from a close person supports the cause. The spark so ignited especially when self-practiced, must be sustained for the therapy to work wonders in the long run. Dhairya is the mind's (consciousness) property that keeps this spark alive. Dhairya plays a bimodal role by acting as a therapeutic modality for derailed rajas and tamas guna and being a by-product of practicing sattvavajaya chikitsa. </span></li></ol>
<ul><li style="font-weight: bold;">Sattvavajaya chikitsa: <br/><span style="font-weight: normal;">It is a non-pharmacological intervention to balance the psycho-spiritual component of purusha. The main objective is to cultivate the practice of contrary meditation (pratipaksha bhavana) <ref name="ref2">Khanna HR. 'Pratipaksha bhavana (Contrary meditation) given to us by great yoga master Patanjali’. J Human Values 2000; 6:85-8. </ref> i.e. replacing negative thought and belief pattern with a sustainable positive outlook towards life in general.
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Mana (mind) and sharira (body) are the abode of diseases. [Cha. Sa. Sutra Sthana 1/55] Even contemporary science has now agreed to understand the psyche in terms of soma. This is being adopted as the ultimate solution because nearly all behavioural problems include a physiological (sharira) and a psychological (mana) component.<ref name="ref3">Brown J.F., The Psychodynamics of Abnormal Behaviour, Macgraw Hill Book Company, 1940, Pg.57. </ref>
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Sattvavajaya chikitsa potentiates the sattva guna of mana by modifying the harmful practices (ahitartha) which were initiated by the dominance of rajas and tamas guna of mana. In the present pandemic scenario, sattvavajaya chikitsa has proved it’s mettle. The vast spectrum of physical manifestations of COVID-19 have led to specific psychological issues among people in society irrespective of gender, age, or cultures. Administration of the fivefold sattvavajaya modal of psychotherapy by trained professionals becomes necessary alongside healing therapy (yuktivyapashraya chikitsa).<ref name="ref4">Vidhya M Sanker, Madhvan J, Psychological Issues In Covid 19 Outbreak - Ayurvedic Approach, Asian Journal of Pharmaceutical Research and Development. 2020; 8(3):114-116. </ref> Jnana (knowledge of self) and vijnana (knowledge obtained from scientific reasoning) create an awareness of actions needed towards the unpredictability of the the pandemic situation. The property of dhairya strengthens the conscience to remove the mind from distractions (manonigraha) and stick onto the required code of conduct to combat the pandemic. Dhairya helps promote positive growth of mind and personality development even if we are surrounded with limited possibilities. A perseverant mind is capable of completing the three dimensions of sattvavajaya chikitsa viz. trivarga anvekshana (discard unwholesome practices related to dharma, artha, kama, and adopt beneficial and more wholesome practices for the same), tadvaidya seva (to render service to those who are well versed with knowledge and experience to manage psychological diseases) and atmadi vijnanam (to obtain knowledge about an individual's self, place, time, strength and physical capability). The next step of smriti helps recollect previous victories over more deadly pandemics to empower dhairya in keeping up our resilient spirit. Eventually, with regular use of jnana, vijnana, dhairya, and smriti in our daily lives, a calm and balanced mind called samadhi is attained, which is further potentiated by practicing yogasanas, pranayama, and chanting mantras.
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Apart from the therapeutic aspect, dhairya can be employed to encourage compassionate interpersonal relationships. </span></li>
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