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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>
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>
== Relation of dhairya and dhriti ==
<p style="text-align:justify;">Dhairya means patience or perseverance. Some authors translate it to willpower to restrain senses from attaching to sensual objects i.e. sensory control.<ref name="ref10">K. V. Dilipkumar. Smriti (Memory) Meditation: A Tool for Diagnosis and the Management of Psychosomatic Symptoms: A Clinical Observation Study. International Journal of Ayurveda and Pharma Research. 2016;4(2):28-32 </ref> Dhriti is the ability to restrain the senses from moving towards unwholesome objects. Though similar in definitions and psychological implications, both terms can be understood differently in regard to their peculiar modus operandi. Both work in conjunction, when it comes to the psychosocial aspect of psyche. Yet dhairya works more efficiently as an interpersonal moderator as well as an introspection modulator.
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Dhairya is the root, and dhriti - is like the branches of the tree called self-restraint. Strong bases can still nourish even if the branches wither off due to external influences. And again flourish the tree (mental strength to divert senses back to wholesome objects i.e. dhriti). Dhairya thus forms the inner body (fuel), while dhriti acts as the outer body (defense) of psychological endurance. </p>
== Assessment of dhairya ==
<p style="text-align:justify;">Dhairya is a psychological phenomenon which determines the mental strength in adverse or relatively hard times. It can be assessed by anumana pramana (inference). Presence and intensity of dhairya is assessed through emotional strength or the will power of an individual to resist depressed state (vishada). [Cha.Sa. Vimana Sthana 4/8] Vishada is defined as the tendency to refrain from any activity due to fear of failure in that task. [Dalhan on Su.Sa. Sutra Sthana 1/25] Hence, assessment of dhairya can be made by understanding and approximation of the ability of the mind to not fall prey to inferior thinking patterns in tough times (adainyabhava). [Chakrapani on Cha.Sa. Vimana Sthana 4/8] </p>
== Diseases due to impairment of dhairya and their treatment guidelines ==
<p style="text-align:justify;">Vitiation of rajas (activating principles) and tamas (inhibitory principles ) are the roots of all psychological disorders. [Cha. Sa. Vimana Sthana 6/5] Derangement of these psychic dosha leads to surge of uncontrolled emotions (manas bhava viz. kama, krodha, lobha, moha, irshya, dwesha, harsha, vishada etc.). A person enveloped in strong emotions is prone to commit intellectual errors (prajnaparadha) wherein dhi (intellect), dhriti (restraint) and smriti (memory) are impaired. [Cha.Sa. Sharira Sthana 1/102] Psychologists opine the tendency of humans to feel tempted towards unwholesome objects of senses (prajnaparadha). Being tempted is natural yet one should be courageous and perseverant enough to not give so easily into all worldly temptations. This determination within oneself to withstand sensory attractions is dhairya. Impaired sensory restraint (dhriti vibhransha) is indicative of weakened psychological resilience (dhairya).
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Implications of impaired dhairya can be seen in form of various psychopathological and behavioural manifestations. Some common psychological conditions in which impairment of dhairya can be seen are as follows: </p>
<ul style="text-align:justify;"><li>Depression (vishada) : Depression is a mood disorder characterised by depressed mood or episodes of apathy, indifference, sadness, guilt, thoughts of dying and irritability with changes in appetite, sleep patterns, weight and motor fatigue, impaired concentration and decision making abilities.<ref name="ref11"></ref> Ayurveda defines depression (vishada) i.e. apprehension towards undertaking a task due to fear of failure. Causes of vishada leading to deranged rajas and tamas dosha are excessive indulgence in kapha increasing food items, sedentary lifestyle, undue mental stress and emotional disorders like shoka (grief), bhaya (fear), krodha (anger), lobha (greed) and moha (delusion). [Su.Sa. Sutra Sthana 1/25]<ref name="ref12"></ref> Depressed person has a weak mental constitution susceptible to an endless cycle of poor self-image and negative behavioural and thinking patterns indicative of impaired dhairya. </li>
<li>Anxiety (chittodvega) : Generalised anxiety disorder (chittodvega) is characterized by excessive and uncontrolled apprehension about routine activities, easy fatiguability, sleep disturbances and difficult concentration with mind often going blank [as per DSM-V]. Manoabhigata (mental trauma) vitiates rajas and tamas dosha gradually manifesting symptoms of chittodvega (fear, grief and mental confusion) in people with low sattva guna. [13] Anxious people are often fickle-minded and easy to sway in their beliefs and decisions. The lack of mental stronghold and control over one’s thoughts is due to weakened dhairya. </li>
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