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Thus, dhairya in context of [[Shukra dhatu|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|shukra dhatu]] – the precious essence of [[Ahara|ahara]] parinaman for attaining higher goals in [[Ayu|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>

Thus, dhairya in context of [[Shukra dhatu|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|shukra dhatu]] – the precious essence of [[Ahara|ahara]] parinaman for attaining higher goals in [[Ayu|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|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|shukra dhatu]] as discussed above, is responsible for conferring dhairya in [[Manas|manas]] (psyche). It is a kapha predominant [[Dhatu|dhatu]] by the constitution. </span></li>

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

Apart from the [[Purusha|purusha]], which forms the inner core of the personality (prakriti), everything in the universe, physical and psychological, including the [[Manas|mind]], are regarded to originate from prakriti, which is constituted of three [[Guna|guna]] viz. [[Sattva|sattva]], [[Rajas|rajas]] and [[Tamas|tamas]].  

Apart from the [[Purusha|purusha]], which forms the inner core of the personality ([[Prakriti|prakriti]]), everything in the universe, physical and psychological, including the [[Manas|mind]], are regarded to originate from [[Prakriti|prakriti]], which is constituted of three [[Guna|guna]] viz. [[Sattva|sattva]], [[Rajas|rajas]] and [[Tamas|tamas]].  

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[[Sattva|Sattva]] is considered the prakrita (physiological) state of [[Manas|mind]]. While [[Rajas|rajas]] and [[Tamas|tamas]] are considered vaikrita (pathological) states of [[Manas|mind – manas]] [[Dosha|dosha]]. Dhairya being a part of [[Sattvavajaya|sattvavajaya chikitsa]] plays a pivotal role in reversing this pathological predisposition of [[Manas|mind]]. Identifying core mental blocks improves an individual's coping abilities in all kinds of undesirable circumstances. Hence the augmentation of [[Sattva|sattva]] [[Guna|guna]] through dhairya indicates its sattvika predisposition.  </span></li></ul></ol>

[[Sattva|Sattva]] is considered the prakrita (physiological) state of [[Manas|mind]]. While [[Rajas|rajas]] and [[Tamas|tamas]] are considered vaikrita (pathological) states of [[Manas|mind – manas]] [[Dosha|dosha]]. Dhairya being a part of [[Sattvavajaya|sattvavajaya chikitsa]] plays a pivotal role in reversing this pathological predisposition of [[Manas|mind]]. Identifying core mental blocks improves an individual's coping abilities in all kinds of undesirable circumstances. Hence the augmentation of [[Sattva|sattva]] [[Guna|guna]] through dhairya indicates its sattvika predisposition.  </span></li></ul></ol>

== Relation of dhairya and dhriti ==

== Relation of dhairya and [[Dhriti|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.  

<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|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 [[Sharira|body]] (fuel), while dhriti acts as the outer [[Sharira|body]] (defense) of psychological endurance. </p>

Dhairya is the root, and [[Dhriti|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|dhriti]]). Dhairya thus forms the inner [[Sharira|body]] (fuel), while [[Dhriti|dhriti]] acts as the outer [[Sharira|body]] (defense) of psychological endurance. </p>

== Assessment of dhairya ==

== 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|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|Sutra Sthana]] 1/25] Hence, assessment of dhairya can be made by understanding and approximation of the ability of the [[Manas|mind]] to not fall prey to inferior thinking patterns in tough times (adainyabhava). [Chakrapani on Cha.Sa. [[Vimana Sthana|Vimana Sthana]] 4/8] </p>

<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|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|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|Sutra Sthana]] 1/25] Hence, assessment of dhairya can be made by understanding and approximation of the ability of the [[Manas|mind]] to not fall prey to inferior thinking patterns in tough times (adainyabhava). [Chakrapani on Cha.Sa. [[Vimana Sthana|Vimana Sthana]] 4/8] </p>

== [[Vyadhi|Diseases]] due to impairment of dhairya and their treatment guidelines ==

== [[Vyadhi|Diseases]] due to impairment of dhairya and their treatment guidelines ==

<p style="text-align:justify;">Vitiation of [[Rajas|rajas]] (activating principles) and [[Tamas|tamas]] (inhibitory principles) are the roots of all psychological disorders. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 6/5] Derangement of these psychic [[Dosha|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 [[Smruti (memory)|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).  

<p style="text-align:justify;">Vitiation of [[Rajas|rajas]] (activating principles) and [[Tamas|tamas]] (inhibitory principles) are the roots of all psychological disorders. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 6/5] Derangement of these psychic [[Dosha|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|prajnaparadha]]) wherein dhi (intellect), [[Dhriti|dhriti]] (restraint) and [[Smruti (memory)|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|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|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>

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">Harrison T.r. et al; Ed Harrisopn’s Principles of Internal Medicine; Vol. II, 19th International Edition, 2012; McGraw Hill Book Co. Singapore. </ref> [[Ayurveda|Ayurveda]] defines depression (vishada) i.e. apprehension towards undertaking a task due to fear of failure. Causes of vishada leading to deranged [[Rajas|rajas]] and [[Tamas|tamas]] [[Dosha|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|Sutra Sthana]] 1/25]<ref name="ref12">Dr. Ashwini A., Dr. Rajashekhar C.V. Role of Satvavajaya Chikitsa in the management of Depression  in  current  scenario.  J  Ayurveda  Integr  Med Sci 2019;4:275-27 </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>

<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">Harrison T.r. et al; Ed Harrisopn’s Principles of Internal Medicine; Vol. II, 19th International Edition, 2012; McGraw Hill Book Co. Singapore. </ref> [[Ayurveda|Ayurveda]] defines depression (vishada) i.e. apprehension towards undertaking a task due to fear of failure. Causes of vishada leading to deranged [[Rajas|rajas]] and [[Tamas|tamas]] [[Dosha|dosha]] are excessive indulgence in [[Kapha dosha|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|Sutra Sthana]] 1/25]<ref name="ref12">Dr. Ashwini A., Dr. Rajashekhar C.V. Role of Satvavajaya Chikitsa in the management of Depression  in  current  scenario.  J  Ayurveda  Integr  Med Sci 2019;4:275-27 </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 [[Manas|mind]] often going blank [as per DSM-V]. Manoabhigata (mental trauma) vitiates [[Rajas|rajas]] and [[Tamas|tamas]] [[Dosha|dosha]] gradually manifesting symptoms of chittodvega (fear, grief and mental confusion) in people with low [[Sattva|sattva]] [[Guna|guna]].<ref name="ref13">Roshni, K. Tele-counselling for management of Chittodvega (anxiety disorder) in Ayurveda--composing ancillary methods during the Covid 19 pandemic. CSIT 8, 395–401 (2020). </ref> 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>

<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 [[Manas|mind]] often going blank [as per DSM-V]. Manoabhigata (mental trauma) vitiates [[Rajas|rajas]] and [[Tamas|tamas]] [[Dosha|dosha]] gradually manifesting symptoms of chittodvega (fear, grief and mental confusion) in people with low [[Sattva|sattva]] [[Guna|guna]].<ref name="ref13">Roshni, K. Tele-counselling for management of Chittodvega (anxiety disorder) in Ayurveda--composing ancillary methods during the Covid 19 pandemic. CSIT 8, 395–401 (2020). </ref> 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>

<li>Hysteria (yoshapasmara) : Hysteria is a state of [[Manas|mind]] defined by unmanageable fear or excessive emotion. Though the symptoms are similar to physical manifestations of epilepsy, the cause is major psychological, generally a sudden fright, grief or worry. This is evident in an hysteria episode's associated emotional expression (laughter, weeping or moaning). Yoshapasmara [Madhav Nidana Yoshapasmara nidana] is a clinical condition primarily affecting females. Yoshapasmara, or hysterical neurosis is a disorder common in highly sensitive people due to their weak will (impaired dhairya).<ref name="ref14">Kumar Dileep et al: Clinical evaluation of Sarpagandha Churnayoga along with Sattvavjaye Chikitsa. JPSI 1(4). July-August 2012, 19-23. </ref> The deliberate behaviour of the individual to attract sympathy shows the lack of courage to face adverse situations.  </li></ul>

<li>Hysteria (yoshapasmara) : Hysteria is a state of [[Manas|mind]] defined by unmanageable fear or excessive emotion. Though the symptoms are similar to physical manifestations of epilepsy, the cause is major psychological, generally a sudden fright, grief or worry. This is evident in an hysteria episode's associated emotional expression (laughter, weeping or moaning). Yoshapasmara [Madhav Nidana Yoshapasmara nidana] is a clinical condition primarily affecting females. Yoshapasmara, or hysterical neurosis is a disorder common in highly sensitive people due to their weak will (impaired dhairya).<ref name="ref14">Kumar Dileep et al: Clinical evaluation of Sarpagandha Churnayoga along with Sattvavjaye Chikitsa. JPSI 1(4). July-August 2012, 19-23. </ref> The deliberate behaviour of the individual to attract sympathy shows the lack of courage to face adverse situations.  </li></ul>

<ol><li>Pranayama: Pranayama aims to develop consciousness around breathing (the pranic force). Focussed and regulated breathing improves cognitive control and self-awareness. It helps to selectively withdraw the [[Manas|mind]] and senses from thoughts, feelings, and objects, which drain the [[Sharira|body's]] vital force. </li>

<ol><li>Pranayama: Pranayama aims to develop consciousness around breathing (the pranic force). Focussed and regulated breathing improves cognitive control and self-awareness. It helps to selectively withdraw the [[Manas|mind]] and senses from thoughts, feelings, and objects, which drain the [[Sharira|body's]] vital force. </li>

<li>Yoga asana: These are controlled [[Sharira|body]] postures held in place for a definite time duration in sync with conscious breathing. The practitioner has to put in keen [[Manas|mind]]-[[Sharira|body]] control for the proper execution of a yoga-asana and harness all it’s presumed benefits. With repeated practice, the increasing desire for perfection (siddhi in that asana) teaches the art of sensory control and mindfulness. This in turn enhances the quality of fortitude (dhairya) while facing failures. </li>

<li>Yoga asana: These are controlled [[Sharira|body]] postures held in place for a definite time duration in sync with conscious breathing. The practitioner has to put in keen [[Manas|mind]]-[[Sharira|body]] control for the proper execution of a yoga-asana and harness all it’s presumed benefits. With repeated practice, the increasing desire for perfection (siddhi in that asana) teaches the art of sensory control and mindfulness. This in turn enhances the quality of fortitude (dhairya) while facing failures. </li>

<li>[[Dhyana|Meditation (dhyana)]] : The practice of [[Dhyana|meditation]] starts with dharana (concentration). Patanjali yoga sutra describes dharana as training the [[Manas|mind]] to stay at one place (analogous to dhriti). Dharana, when performed with mindfulness and perseverance (dhairya) matures into dhyana over time. </li></ol>

<li>[[Dhyana|Meditation (dhyana)]] : The practice of [[Dhyana|meditation]] starts with dharana (concentration). Patanjali yoga sutra describes dharana as training the [[Manas|mind]] to stay at one place (analogous to [[Dhriti|dhriti]]). Dharana, when performed with mindfulness and perseverance (dhairya) matures into [[Dhyana|dhyana]] over time. </li></ol>

<p style="text-align:justify;">With regular practice of these methods, an individual becomes proficient in self-regulating his psyche towards a more calm and courageous disposition when facing challenges. Hence, yoga eventually enhances dhairya (mental strength and perseverance) at all times, either directly or indirectly. </p>

<p style="text-align:justify;">With regular practice of these methods, an individual becomes proficient in self-regulating his psyche towards a more calm and courageous disposition when facing challenges. Hence, yoga eventually enhances dhairya (mental strength and perseverance) at all times, either directly or indirectly. </p>

== Contemporary views ==

== Contemporary views ==

<p style="text-align:justify;">The contemporary branch of psychotherapeutics can be broadly classified into: a) Supportive psycho-therapeutics and b) Interpretive Psychotherapeutics. Supportive psychotherapy includes psychodynamics and cognitive behavioral studies with conceptual models for interpersonal relationships. The aim is to relieve the intensity of presenting distress, thereby reducing the frequency of behavioral disruptions due to inner conflicts and disturbances.<ref name="ref16">Werman, David S. (1964). The Practice of Supportive Psychotherapy. New York, New York: Psychology Press. </ref> The direct consoling and sheer reassurance aspect of supportive psychotherapy are similar to the psychosocial dimensions of dhairya. It takes tremendous patience and compassion to understand the chaotic psychic disposition and untangle every knot layer by layer. Supportive psychotherapy works with the therapist engaging actively to emotionally support and encourage the patient to develop a healthy defense mechanism and reinforce positive adaptive behavior patterns and thoughts. This significantly reduces the intra-psychic conflicts, subsiding the intensity of mental distress.  </p>

<p style="text-align:justify;">The contemporary branch of psychotherapeutics can be broadly classified into: a) Supportive psycho-therapeutics and b) Interpretive Psychotherapeutics. Supportive psychotherapy includes psychodynamics and cognitive behavioral studies with conceptual models for interpersonal relationships. The aim is to relieve the intensity of presenting distress, thereby reducing the frequency of behavioral disruptions due to inner conflicts and disturbances.<ref name="ref16">Werman, David S. (1964). The Practice of Supportive Psychotherapy. New York, New York: Psychology Press. </ref> The direct consoling and sheer reassurance aspect of supportive psychotherapy are similar to the psychosocial dimensions of dhairya. It takes tremendous patience and compassion to understand the chaotic psychic disposition and untangle every knot layer by layer. Supportive psychotherapy works with the therapist engaging actively to emotionally support and encourage the patient to develop a healthy defense mechanism and reinforce positive adaptive behavior patterns and thoughts. This significantly reduces the intra-psychic conflicts, subsiding the intensity of mental distress.  </p>

== Conclusion ==

== Conclusion ==

Controlling [[Manas|mind]] from unwholesome regimens (mano nigrahan) is the principle behind [[Sattvavajaya|sattvavajaya chikitsa]]. Dhi, dhairya, [[Smruti (memory)|smriti]] and [[Samadhi|samadhi]] are the same methods. Dhairya has been explained as stability of [[Manas|mind]]. A stable [[Manas|mind]] is patient and courageous enough to tolerate pains and challenges of [[Ayu|life]].<ref name="ref17">Sarswat Bhawna et al; A critical review of concept of manas in Ayurveda literature; International Journal of Ayurveda; April 2018; Vol.3; Isuue 4; 1-4. </ref> Also without dhairya, it isn't easy to adopt and complete any treatment regimen for the betterment of own [[Health|health]].  

Controlling [[Manas|mind]] from unwholesome regimens (mano nigrahan) is the principle behind [[Sattvavajaya|sattvavajaya chikitsa]]. Dhi, dhairya, [[Smruti (memory)|smriti]] and [[Samadhi|samadhi]] are the same methods. Dhairya has been explained as stability of [[Manas|mind]]. A stable [[Manas|mind]] is patient and courageous enough to tolerate pains and challenges of [[Ayu|life]].<ref name="ref17">Sarswat Bhawna et al; A critical review of concept of manas in Ayurveda literature; International Journal of Ayurveda; April 2018; Vol.3; Isuue 4; 1-4. </ref> Also without dhairya, it isn't easy to adopt and complete any treatment regimen for the betterment of own [[Health|health]].  

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Ayurvedic treatment modalities like avoiding prajnaparadha (intellectual errors), vega vidharana (controlling greed, fear, anger , jealousy and excessive attachments), adopting  sadvritta (ideal code of conduct), achara rasayana (ethical codes of conduct), tadvidyaseva (to render service to those who are well learned in psychotherapy techniques) have been observed in providing  therapeutic as well as preventive dimensions.<ref name="ref18">Bagali SS, Baragi UC, Deshmukh RA. Concept of Satwavajaya Chikitsa (Psychotherapy). J Ayurveda Integr Med Sci 2016;1(1):56-63.</ref>  </p>

Ayurvedic treatment modalities like avoiding [[Prajnaparadha|prajnaparadha]] (intellectual errors), vega vidharana (controlling greed, fear, anger , jealousy and excessive attachments), adopting  [[Sadvritta|sadvritta]] (ideal code of conduct), achara rasayana (ethical codes of conduct), tadvidyaseva (to render service to those who are well learned in psychotherapy techniques) have been observed in providing  therapeutic as well as preventive dimensions.<ref name="ref18">Bagali SS, Baragi UC, Deshmukh RA. Concept of Satwavajaya Chikitsa (Psychotherapy). J Ayurveda Integr Med Sci 2016;1(1):56-63.</ref>  </p>

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