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Dhriti (view source)

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<ol style="text-align:justify;"><li>Patron of [[Dnyana|knowledge]] (jnanadevta) [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 1/39] </li>

<li>Stage of cognition (prajna) [Chakrapani on Cha. Sa.[[Sharira Sthana|Sharira Sthana]] 1/98] </li>

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<li>Characteristics of prakriti types (physical and mental constitution) and [[Atma|atma (soul)]] </li>

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<li>Characteristics of [[Prakriti|prakriti]] types (physical and mental constitution) and [[Atma|atma (soul)]] </li>

<li>Quality of an ideal student or a desirable teacher </li>

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<li>One of the characteristic feature of best quality muscular tissue (mamsa dhatu sara) [Cha.Sa.Vimana Sthana 8/105] </li>

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<li>One of the characteristic feature of best quality muscular tissue ([[Mamsa dhatu|mamsa dhatu]] sara) [Cha.Sa.[[Vimana Sthana|Vimana Sthana]] 8/105] </li>

<li>Tendency to withhold [[Manas|mind]] from wandering amidst material desires </li>

<li>A path to salvation (mokshasya upaya) [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/144] </li>

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<li>Soul-origin constituent of human beings (atmaja bhava) [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 3/10] </li></ol>

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<li>[[Atma|Soul]]-origin constituent of human beings (atmaja bhava) [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 3/10] </li></ol>

== Physiological dimensions of dhriti ==

Dhriti has been quoted to be a function of [[Manas|mind]]. Dhriti is that functional component of [[Manas|mind]] that restrains it from delving into undesirable subjects of senses (ahitartha) [chakrapani on Cha.Sa.Sh. 1/20-22]. The physiological dimension of dhriti can be understood as follows:

<ol style='text-align:justify;'><li style="font-weight: bold;">Atmaja bhava (spiritual factor in embryogenesis): Dhriti is a factor derived from [[Atma|atma]].[Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/72] , Atmaja bhava results from one’s daiva (destiny or deeds of previous [[Ayu|life]]), immutable during embryogenesis. This signifies dhriti is a bridge between the spiritual and material world. It could be understood as a medium for the [[Atma|soul]] to keep itself from falling trapped into mindless desires. Also, it could be used as a tool to break the material ties step by step, all the while re-establishing one’s connection to the almighty, thereby accomplishing the ultimate goal of human birth i.e. moksha (salvation from cycles of re-birth) [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/144] </li>

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<li style="font-weight: bold;">Regulation of [[Atma|soul’s (atma)]] expression: [[Atma|Atma (soul)]] is the supreme source of wisdom in this destructible world. Though nirvikar (devoid of bodily or psychological ailments and desires) and vibhu (omnipresent) [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 1/55], [[Atma|atma]] becomes doer (karta) and enjoyes (bhokta) all the desires expressed through [[Manas|mana (mind)]] and [[Indriya|indriya (senses)]], once it bears this mortal panchabhautika (elemental) body.[Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/74-75, 83].

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<li style="font-weight: bold;">Regulation of [[Atma|soul’s (atma)]] expression: [[Atma|Atma (soul)]] is the supreme source of wisdom in this destructible world. Though nirvikar (devoid of bodily or psychological ailments and desires) and vibhu (omnipresent) [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 1/55], [[Atma|atma]] becomes doer (karta) and enjoyes (bhokta) all the desires expressed through [[Manas|mana (mind)]] and [[Indriya|indriya (senses)]], once it bears this mortal panchabhautika (elemental) [[Sharira|body]].[Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/74-75, 83].

A human’s desires know no bounds. They keep sprouting with the overpowering effect of rajas (one of the three fundamental qualities of the [[Manas|mind]] responsible for passion) over the [[Manas|mind]]. This is where one [[Atma|atma]] lakshana called 'dhriti’ steps in. As aforementioned, it restrains the mind from over-pursuing materialistic temptations. </li>

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<li style="font-weight: bold;">Characterising prakriti modules: Dhriti is innately expressed in certain prakriti types. Tridosha regulates all the physiological functions of the body. Dhriti, a quality comparable to slowing down or tranquillity, is more evident in kapha predominant deha prakriti types. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 18/51]. Among the five subtypes, tarpak kapha can be more precisely said to have major role since it nourishes the sense organs [Su.Sa.[[Sutra Sthana|Sutra Sthana]] 21/14], , which are further controlled by mana.[ Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21].

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<li style="font-weight: bold;">Characterising [[Prakriti|prakriti]] modules: Dhriti is innately expressed in certain [[Prakriti|prakriti]] types. Tridosha regulates all the physiological functions of the [[Sharira|body]]. Dhriti, a quality comparable to slowing down or tranquillity, is more evident in kapha predominant [[Deha prakriti|deha prakriti]] types. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 18/51]. Among the five subtypes, tarpak kapha can be more precisely said to have major role since it nourishes the sense organs [Su.Sa.[[Sutra Sthana|Sutra Sthana]] 21/14], , which are further controlled by mana.[ Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21].

Such individuals tolerate extremes of all sorts, whether external conditions or inner conflicts. Though prone to a laidback attitude, the trait of dhriti helps these individuals to bounce back into action. This makes them balance well between rash reactions and level-headedness needed at different stages of [[Ayu|life]].

Udana vata, apart from imparting speech, also controls dhriti and smriti. [A.S.[[Sutra Sthana|Sutra Sthana]] 20/6] Memorizing becomes easier when recited aloud repeatedly. However, if the [[Manas|mind]] is constantly unstable, even speech cannot help memorize. </li>

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<li style="font-weight: bold;">Empowering sattva guna: The sattvika psyche is considered on at the pedestal of virtuousness. Dhriti contributes a major role here. Mana is a trigunatmak entity comprising sattva, rajas and tamas in variable ratios resulting in various [[Manas|manas]] ~~prakriti~~. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 8/6]. The predominance of sattva guna is beneficial for the acquisition of true unbiased [[Dnyana|knowledge]]. According to sankhyakarika, sattva is light (laghu) and enlightening (prakashak) i.e., it wards off ignorance and highlights the essence of truth. Rajas and tamas are delusional and dull. Being a seeker of truth requires keen attention, a balanced state of contentment, and planned actions toward the pursuit path. This psychomotor coordination is well moderated by dhriti. [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21].When attached to the subject of its senses, [[Manas|mind]] doesn’t deter because of dhriti which acts ‘niyamatmika’ by controlling and regulating this function of indriya abhigaraha as well as of swasya nigraha. [Chakrapani on Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21] Thus, the [[Manas|mind]] can stay focussed for desirable period of time, so intellect can act thereafter over perceived information. </li>

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<li style="font-weight: bold;">Empowering sattva guna: The sattvika psyche is considered on at the pedestal of virtuousness. Dhriti contributes a major role here. Mana is a trigunatmak entity comprising sattva, rajas and tamas in variable ratios resulting in various [[Manas prakriti|manas prakriti]]. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 8/6]. The predominance of sattva guna is beneficial for the acquisition of true unbiased [[Dnyana|knowledge]]. According to sankhyakarika, sattva is light (laghu) and enlightening (prakashak) i.e., it wards off ignorance and highlights the essence of truth. Rajas and tamas are delusional and dull. Being a seeker of truth requires keen attention, a balanced state of contentment, and planned actions toward the pursuit path. This psychomotor coordination is well moderated by dhriti. [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21].When attached to the subject of its senses, [[Manas|mind]] doesn’t deter because of dhriti which acts ‘niyamatmika’ by controlling and regulating this function of indriya abhigaraha as well as of swasya nigraha. [Chakrapani on Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21] Thus, the [[Manas|mind]] can stay focussed for desirable period of time, so intellect can act thereafter over perceived information. </li>

<li style="font-weight: bold;">Pillars of true [[Dnyana|knowledge]] (prajna): Dhriti is one of the fundamental constituents of cognition (prajna), taking this meticulous process to a significant crystal conclusion working with dhi and smriti. [Chakrapani on Cha.Sa. [[Sharira Sthana|Sharira Sthana]] 1/98]

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<ol style='text-align:justify;'><li style="font-weight: bold;">Qualities of a learner : Dhriti is the capability of [[Manas|mind]] to stay satisfied and unwavering in all contexts. [Dalhan on Su.Sa.[[Sutra Sthana|Sutra Sthana]] 31/4] It depicts the willpower of the [[Manas|mind]] to withhold itself from giving in potentially harmful temptations of this world. Hence, dhriti refers to attentive and focused behaviors of [[Manas|mind]]. This quality is essential for a learner or student.

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This can be further substantiated by the qualities of an ideal disciple [Cha. Sa. Vimana Sthana 8/8]. It is instructed to teachers and students desirous of teaching and learning respectively to first examine the qualities of each other. Amongst many characteristic features of a disciple, dhriti finds a place too. It holds prime importance in the perception of sound information for it to be turned into actual [[Dnyana|knowledge]] (yathartha gyaan) with further processing by buddhi. [Cha. Sa. Vimana Sthana 8/8] </li>

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This can be further substantiated by the qualities of an ideal disciple [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 8/8]. It is instructed to teachers and students desirous of teaching and learning respectively to first examine the qualities of each other. Amongst many characteristic features of a disciple, dhriti finds a place too. It holds prime importance in the perception of sound information for it to be turned into actual [[Dnyana|knowledge]] (yathartha gyaan) with further processing by buddhi. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 8/8] </li>

<li style="font-weight: bold;">Means for attainment of salvation (mokshasya sadhana upaya): Absolute mental control (para dhriti) is vital for salvation. [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/144] . Chakrapani elaborates this as extreme control (atishayitam manoniyaman). To attain salvation, one should strive to improve constantly, restraining the [[Manas|mind]] from material distractions.

Apart from physiological implications, the concept of dhriti can help navigate certain pathological states of psychological origin. </li>

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<li style="font-weight: bold;">Assessment of deha prakriti: Dhriti is a feature of kapha dosha dominant prakriti. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 18/51] [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 4/71] Dhritiman is the one who is dhairyayukta – full of firmness, constancy, calmness, patience or courage.

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<li style="font-weight: bold;">Assessment of [[Deha prakriti|deha prakriti]]: Dhriti is a feature of kapha dosha dominant [[Prakriti|prakriti]]. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 18/51] [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 4/71] Dhritiman is the one who is dhairyayukta – full of firmness, constancy, calmness, patience or courage.

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While ‘chala dhriti’ (wavering retention power and attention) has been agreed upon as the characteristic feature of vata prakriti purusha by Acharya Vagbhata.

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While ‘chala dhriti’ (wavering retention power and attention) has been agreed upon as the characteristic feature of vata [[Prakriti|prakriti]] purusha by Acharya Vagbhata.

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Hence, [[Dnyana|knowledge]] of the concept of dhriti helps to explain the tendencies of kapha and vata prakriti towards making a well-thought decision and a spontaneous uncalculated reaction, respectively. </li></ol>

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Hence, [[Dnyana|knowledge]] of the concept of dhriti helps to explain the tendencies of kapha and vata [[Prakriti|prakriti]] towards making a well-thought decision and a spontaneous uncalculated reaction, respectively. </li></ol>

== Concept of Adhriti ==

Adhriti means inconsistency, unsteadiness, or loss of control in terms of diligence as per various dictionaries.

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Adhriti was first mentioned by acharya sushruta while describing rajas ansha of mana. He mentioned it again for vataja prakriti purusha stating them to be adhairyayukta (as per Dalhana) i.e. not having enough patience or tolerance which causes wandering of [[Manas|mind]] at any given moment.

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Adhriti was first mentioned by acharya sushruta while describing rajas ansha of mana. He mentioned it again for vataja [[Prakriti|prakriti]] purusha stating them to be adhairyayukta (as per Dalhana) i.e. not having enough patience or tolerance which causes wandering of [[Manas|mind]] at any given moment.

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 [[Manas|mind]].

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<ol type="a" style='text-align:justify;'><li style="font-weight: bold;">Yama (ethical restraints): 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 [[Manas|mind]] and body). </li>

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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 [[Manas|mind]] and [[Sharira|body]]). </li>

<li style="font-weight: bold;">Niyama (spiritually oriented practices): 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). </li></ol>

Thus, in ashtanga yoga, dhriti signifies the preservation of firmness of [[Manas|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 [[Ayu|life]]. Regular practice helps deal with negative emotions and ignorance of [[Ayu|life]], like laziness and dejection at the slightest inconvenience.

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As per classics, prajnaparadha (dhi dhriti smriti vibransha) is a fundamental intrinsic factor for the development of all diseases, especially diseases of psychotic origin. It is described that a person whose intellect, self-control, and memory are impaired falls into delusion and commits certain actions which aggravates tridosha at once, initiating the disease pathogenesis. Thus, avoiding all causative factors (nidana parivarjana), which lead to impairment of factors of prajna or manovaha strotas in general viz. virudhha ahara, vidahi-ushna-ruksha ahara, katu-amla- lavana rasa and certain manasa bhava: bhaya, chinta, shoka, moha, krodha, lobha should be of prime focus. This explains the importance of dhriti (power of self-control) in the light of a therapeutic modality as part of initial nidana parivajana.<ref name="ref4" /><ref name="ref5">Dr. Rakesh Kr. Srivastava(2020); Mental health, its promotive and preventive aspects:Ayurvedic view</ref>

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The above said practical dimension of dhi is evident in the concept of mano nigraha (restraining of [[Manas|mind]]). Mano nigraha is a state of self-control of [[Manas|mind]] guided by a perfect balance of desire, determination, and dedication. It forms the nodal principle behind satvavavjaya chikitsa (psychotherapy), which focusses over nigrahan (diversion) of [[Manas|mind]] from harmful subjects of senses (ahitartha) towards beneficial (hitartha). Dhriti is mentioned as ‘manaso niyamatmika’ i.e. regulatory body of [[Manas|mind]]. Hence, it is that property of [[Manas|mind]] which governs its actions viz. chintya (regulation of thought processes), vicharya (analysis of thoughts and ideas), uhya (logical reasoning), dhyeya (polishing objectives by focussing over them) and sankalpa (arriving at an apparently right conclusion/decision). Thereby being a check-dam to reckless indulgence in any morally or conventional undesirable behavioural or psychological attributes.<ref name="ref6">Bagali SS, Baragi UC, Deshmukh RA. Concept of Satwavajaya Chikitsa (Psychotherapy). J Ayurveda Integr Med Sci 2016;1(1):56-63.</ref>

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The above said practical dimension of dhi is evident in the concept of mano nigraha (restraining of [[Manas|mind]]). Mano nigraha is a state of self-control of [[Manas|mind]] guided by a perfect balance of desire, determination, and dedication. It forms the nodal principle behind satvavavjaya chikitsa (psychotherapy), which focusses over nigrahan (diversion) of [[Manas|mind]] from harmful subjects of senses (ahitartha) towards beneficial (hitartha). Dhriti is mentioned as ‘manaso niyamatmika’ i.e. regulatory [[Sharira|body]] of [[Manas|mind]]. Hence, it is that property of [[Manas|mind]] which governs its actions viz. chintya (regulation of thought processes), vicharya (analysis of thoughts and ideas), uhya (logical reasoning), dhyeya (polishing objectives by focussing over them) and sankalpa (arriving at an apparently right conclusion/decision). Thereby being a check-dam to reckless indulgence in any morally or conventional undesirable behavioural or psychological attributes.<ref name="ref6">Bagali SS, Baragi UC, Deshmukh RA. Concept of Satwavajaya Chikitsa (Psychotherapy). J Ayurveda Integr Med Sci 2016;1(1):56-63.</ref>

=== Contemporary approach: ===

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The metapsychologists revolve western psychology around two central schools of thoughts in regards to functioning of [[Manas|mind]] also known as [[Manas|mind]]-body problem.<ref name="ref7">Gluttenplan Samuel, A companion to the Philosophy of Mind, Blackwell, Oxford, 1994, pg 265-268.</ref>

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The metapsychologists revolve western psychology around two central schools of thoughts in regards to functioning of [[Manas|mind]] also known as [[Manas|mind]]-[[Sharira|body]] problem.<ref name="ref7">Gluttenplan Samuel, A companion to the Philosophy of Mind, Blackwell, Oxford, 1994, pg 265-268.</ref>

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<ul style='text-align:justify;'><li style="font-weight: bold;">Monism This school of psychological philosophy advocates that [[Manas|mind]] and body are unarguably intangible entitities. We can not define their independent presence as they are indistinguishable from each other. Furthermore depending upon the acceptance of either of these two entities, following groups exists – </li>

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<ul style='text-align:justify;'><li style="font-weight: bold;">Monism This school of psychological philosophy advocates that [[Manas|mind]] and [[Sharira|body]] are unarguably intangible entitities. We can not define their independent presence as they are indistinguishable from each other. Furthermore depending upon the acceptance of either of these two entities, following groups exists – </li>

<ol type="a"><li style="font-weight: bold;">Physicalists : This school of thought empowers the existence of only the entities postulated by physical theory (a theory in which predictions are based upon empirical observations by combining direct physical perception and mathematical calculations). They state that all mental processes have a physiological or neurophysiological basis. </li>

<li style="font-weight: bold;">Idealists : They believe that [[Manas|mind]] is all that exists and every other thing in this world is a mere illusion of [[Manas|mind]] itself. </li></ol>

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<li style="font-weight: bold;">Dualism Dualists accept the independent existence of both [[Manas|mind]] and body. Their theories suggest that [[Manas|mind]] is distinct from brain in a way that [[Manas|mind]] is genetically defined and naturally adaptive module (non-physical property) of brain which helps brain in information processing and computation. This approach is synonymous to Sankhya darshan’s ideology of prakriti (matter) and purusha ([[Atma|soul]] in association with [[Manas|mind]]). </li></ul>

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<li style="font-weight: bold;">Dualism Dualists accept the independent existence of both [[Manas|mind]] and [[Sharira|body]]. Their theories suggest that [[Manas|mind]] is distinct from brain in a way that [[Manas|mind]] is genetically defined and naturally adaptive module (non-physical property) of brain which helps brain in information processing and computation. This approach is synonymous to Sankhya darshan’s ideology of [[Prakriti|prakriti]] (matter) and purusha ([[Atma|soul]] in association with [[Manas|mind]]). </li></ul>

== Mechanism of [[Manas|mind]] ==

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