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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|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;">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|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|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|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|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]].  

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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== [[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|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).  

<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|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>