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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.
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>
Apart from the therapeutic aspect, dhairya can be employed to encourage compassionate interpersonal relationships. </span></li></ul>
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<li style="font-weight: bold;">Psychosocial dimensions of dhairya : <br/><span style="font-weight: normal;">The increase in technological advancements has exponentially expanded social reachability. Still, social connectedness in the real sense has dramatically decreased, with more people falling trap to loneliness and social discontentment. Episodes of anxiety have risen significantly, especially among young people. A famous research finding substantiating this is the meta-analyses of the American population (1952-1993), which observed that an average American child in 1980's had more anxiety than child psychiatric patients of 1950s.[5] The solution to such psychological dishevel is atmajnana (self realization) as described by acharya Charak. </span></li>
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<ol><li style="font-weight: bold;">Addressing unpleasant behavioural changes<br/><span style="font-weight: normal;">Amongst the healthy population, adolescents are the worst hit with all the delusions in life. The phase of adolescence is highly prone to negative thinking and behavioral patterns due to the increasing ease of access to virtual reality as compared to genuinely uplifting social connections. The fear of being judged and misunderstood does not allow these impressionable minds to vocalize their mental burdens. They tend to drown deep into their psychological misery, wanning youth's glory by repeatedly subduing their emotions over time.
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An individual with a weakened sattva generally displays considerable persistent changes in behavior due to the gain of undesired objects and non-attainment of desirable objects of senses. [Cha.Sa. Sutra Sthana 1/58] This failure of attainment of desires is often held close to heart and emotions get suppressed over time with subsequent events in life yet resurfaces with certain triggers adding to the derangement of manas dosha.
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Assurance to such individuals through empathy and emotional validation clears out their unstable emotions. Dhairya can be understood both as this required state of the mental stability of the sufferer [A. S. Nidana Sthana 6/11] and the counselor's mental clarity for introspection to discover suppressed grievance through deeper layers of the sufferer's conscience. </span></li>
<li style="font-weight: bold;">Atmajnana: self-administered psycho-analysis <br/><span style="font-weight: normal;">Ayurveda recognises nidana parivarjana as the foremost therapeutic modality of all diseases. The entire time, recognizing the emotion that has been dukha-hetu can significantly clear up the blocked channels (manovaha strotas). The remaining self-work is to be done by individual by being patient with himself all the while facing the truth (dhairyam dukha sahatvam) and developing habits and mindset which are in his best interests (hita sevanam). [Arunadatta on A.H. Sutra Sthana 1/29] The stronger the disposition of dhairya, the quicker a person will negate all kinds of negative feelings and emotions owing to its characteristic feature: optimism of mind (manso adainyama). [Cha. Sa. Vimana Sthana 4/8]
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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>
<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]
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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.
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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.
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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]
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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>
<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).
Apart from the purusha, which forms the inner core of the personality (prakriti), everything in the universe, physical and psychological, including the mind, are regarded to originate from prakriti, which is constituted of three guna viz. sattva, rajas and tamas.
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Sattva is considered the prakrita (physiological) state of mind. While rajas and tamas are considered vaikrita (pathological) states of mind – manas dosha. Dhairya being a part of sattvavajaya chikitsa plays a pivotal role in reversing this pathological predisposition of mind. Identifying core mental blocks improves an individual's coping abilities in all kinds of undesirable circumstances. Hence the augmentation of sattva guna through dhairya indicates its sattvika predisposition. </span></li></ul></ol>
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