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It is the exact opposite of dhriti. Dhriti is a conscious control over sensorial and intellectual functions, whereas adhriti refers to an apprehensive state of mind. </p>
It is the exact opposite of dhriti. Dhriti is a conscious control over sensorial and intellectual functions, whereas adhriti refers to an apprehensive state of mind. </p>
== Clinical application of concept of dhriti ==
<ol style='text-align:justify;'><li style="font-weight: bold;">Assessment of satvika and rajasika ansha of mana: <br/><span style="font-weight: normal;">Dhriti is an attribute of predominantly sattvika conscience. [Su.Sa.Sharira Sthana 1/23]. Dhriti is an intellectual property that controls the unsteady nature of the mind.
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On the other hand, rajasika mind has been said to bear the attribute of adhriti. [Su.Sa.Sharira Sthana 1/24]. Adhirata emphasizes the mind's fickle nature, i.e. constantly being distracted by any surrounding stimulus.
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Thus, analyzing the above two attributes, dhriti can be rightly considered as the intellectual property of mind that aids to stay grounded in the face of adversities. When normal functioning of dhriti is hampered (bhransha), it becomes the cause of disease and misery. </span></li>
<li style="font-weight: bold;">Prajnapradha :<br/><span style="font-weight: normal;">Prajnapradha is one of the three fundamental causes of disease origin (dukha hetu). [Cha.Sa.Sharira Sthana 1/98]. It is the derangement (bhramsha) of dhi (understanding), dhriti (control over mind and senses) and smriti (ability to recollect past events) when a person gains the undesired results and fails to attain his desires. [Cha.Sa.Sharira Sthana 1/102]. Mind tends to fall prey to worldly temptations. It requires a large amount of self-restraint and courage to not fall for the innocent triggers and avoid committing prajnapradha which holds the capacity to vitiate tridosha, eventually leading to physical ailments.
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Hence, firm control over senses and desires (mind) is of utmost importance. So one must practice virtuous activities which cultivate contentment (sadvrutta), meditation, and promotion of wholesome thought processes to enhance the quality of dhriti oneself. </span></li>
<li style="font-weight: bold;">Satvavavjaya chikitsa :<br/><span style="font-weight: normal;">The principal doctrine of Ayurveda psychotherapy, satvavajaya chikitsa revolves around the concept of dhriti. Sattva means mind and avjaya means to win over. [Cha.Sa.Sutra Sthana 11/54] Thus, it focusses over conscious withdrawal of mind from unwholesome objects. Thereby negating negative emotions and behavioural patterns and replacing them with positive factors in life.
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This model of psychotherapy can be best administered in depressive illnesses, attention deficit hyperactivity disorder (A.D.H.D.), anxiety, low self-esteem, and unexplained mood swings. Even in diseases of psychosomatic descent (e.g., IBS), psychotherapy is used because such patients suffer from continuous anxiety due to overthinking their symptoms and every other piece of apparent advice by friends and family. By steadying one’s racing thoughts and identifying the stressors, we can consciously acknowledge them and evade as and when required. </span></li>
<li style="font-weight: bold;">Role of dhriti as arishta lakshan : <br/><span style="font-weight: normal;">Sudden loss of dhriti is one of the near-death sign. [Su.Sa.Sutra Sthana 31/4]. It is a bad prognostic sign. </span></li>
The manifold facets of dhriti in both physiological and pathological dimensions highlight its importance as an all-pervasive method to conquer adversities in life. Therefore, diligent efforts at improving the quality of mind (mana) in general should be undertaken. </ol>
== Ashtanga yoga ==
<p style="text-align:justify;">Being a dimension of satvavavjaya chikitsa, dhriti aims at enhancing the quality of sattva guna of mind (manas). This strikes a harmonious balance between a man’s inner environment and outer environment.
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The most desirable prerequisite for the pursuit of happiness and contentment is knowing one’s true inner self. Meditation and all other mind control (mano nigrahana) techniques serve this purpose by upscaling the component of dhriti.
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Yoga is a unique blend of personal development and controlled social engagement while walking a path of spiritual enhancement. Ashtanga yoga is an eight-step flexible way towards psychological exploration, awakening and human liberation from temptations. Yama the first step, refers to ethical principles. While niyama, the second step, deals with the inner aspects of mind and spirit.
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As per Patanjali Yogasutra, yama and niyama both includes five restraints. </p>
<ol type="a" style='text-align:justify;'><li style="font-weight: bold;">Yama (ethical restraints): <br/><span style="font-weight: normal;">Ahimsa (non-violence), satya (truthfulness of thought, speech and actions), asteya (non-stealing of other’s property of any kind), brahmacharya (abstinence of senses from sensual pleasures as well as from potentially harmful or undesirable subjects of senses) and aparigraha (contentment with ones’ possessions).
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But in texts like Shandilya upanishada, Varaha upnishada and Yoga Yajnyavalkya, ten tenets of yama have been mentioned: Ahimsa, satya, asteya, brahmacarya, kshama (forgiveness), dhriti, daya (compassion), arjava (non-hypocrisy, sincerity), mitahara (measured diet), shauch (purity and cleanliness of mind and body). </span></li>
<li style="font-weight: bold;">Niyama (spiritually oriented practices): <br/><span style="font-weight: normal;">Shaucha (cleanliness), santosha (sense of contentment in all situations), tapa (persistence, discipline), swadhyaya (study of sacred texts or self-contemplation), ishvara pranidhana (devotion or contemplation towards divine). </span></li></ol>
<p style="text-align:justify;">Thus, in ashtanga yoga, dhriti signifies the preservation of firmness of mind at all periods of gain or loss of material wealth or mortal relationships. Yet it is often difficult to maintain the psychological equilibrium, therefore, all the other tenets of yama and niyama are equally important to be practiced religiously in life. Regular practice helps deal with negative emotions and ignorance of life, like laziness and dejection at the slightest inconvenience.
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Consequently, dhriti may finally be understood as the principal regulatory component of intellect. It helps maintain a steady hold over perception by various senses, thereby improving knowledge (tattva gyana) as a student and social and professional skills as an entrepreneur or practitioner with constant practice. It requires the perfect balance of determination, desires and dedication to hone this intellectual component called dhriti. </p>