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Dhairya (view source)

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<ol style="text-align:justify;" type="I"><li style="font-weight: bold;">Psychological and spiritual dimensions of dhairya In the present era of unforeseen and unpredictable events and frequent trivial personal losses, a negative physical and psychological impact is inevitable. It is not easy to label anyone in perfect [[Health|health]] psychologically. Any derangement in the physical [[Sharira|body]] is relatively easier to understand than the psychological one. This psychological crisis is associated with a traumatic period or event and with an individual's emotional and behavioral responses to apparently threatening events.

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No pathology can be redeemed without a fundamental understanding of the system's physiology in context. Psychiatric or psychosomatic disorders require the physician and the patient to be in intune with that individual's psyche. A comprehensive five-fold psychotherapeutic approach towards diseases of psychological descent is designed. [Cha. Sa. [[Sutra Sthana]] 1/58] </li>

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No pathology can be redeemed without a fundamental understanding of the system's physiology in context. Psychiatric or psychosomatic disorders require the physician and the patient to be in intune with that individual's psyche. A comprehensive five-fold psychotherapeutic approach towards [[Vyadhi|diseases]] of psychological descent is designed. [Cha. Sa. [[Sutra Sthana]] 1/58] </li>

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<ol type="a"><li style="font-weight: bold;">Jnana: Jnana refers to adhyatma jnana (spiritual knowledge). Practicing techniques of spiritual enhancement like meditation, praying, gratitude, and even sadvrutta ([[Ayurveda|ayurveda]] ideal codes of conduct) clears the cluttered [[Manas|mind]]. The knowledge of the divine develops inner strength to regain the lost focus, self-confidence, self-belief, and a triumphant vision of oneself in this overwhelming external world. </li>

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<ol type="a"><li style="font-weight: bold;">[[Dnyana|Jnana]]: [[Dnyana|Jnana]] refers to adhyatma [[Dnyana|jnana]] (spiritual [[Dnyana|knowledge]]). Practicing techniques of spiritual enhancement like [[Dhyana|meditation]], praying, gratitude, and even sadvrutta ([[Ayurveda|ayurveda]] ideal codes of conduct) clears the cluttered [[Manas|mind]]. The [[Dnyana|knowledge]] of the divine develops inner strength to regain the lost focus, self-confidence, self-belief, and a triumphant vision of oneself in this overwhelming external world. </li>

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<li style="font-weight: bold;">Vijnana: Vijnana refers to shastra jnana (scriptural knowledge). It includes all the available knowledge, whether belonging to veda- puranas or the one which the scientific community has disseminated after thorough validation. Learning new and upgrading existing skills develop a generous view of any type of challenge in [[Ayu|life]]. It helps understand the nature of the problem without biasing with inner conflicts.</li>

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<li style="font-weight: bold;">[[Vidnyana|Vijnana]]: [[Vidnyana|Vijnana]] refers to [[Shastra|shastra]] [[Dnyana|jnana]] (scriptural [[Dnyana|knowledge]]). It includes all the available [[Dnyana|knowledge]], whether belonging to [[Veda|veda]]- puranas or the one which the scientific community has disseminated after thorough validation. Learning new and upgrading existing skills develop a generous view of any type of challenge in [[Ayu|life]]. It helps understand the nature of the problem without biasing with inner conflicts.</li>

<li style="font-weight: bold;">Dhairya: Dhairya is the tranquil state of [[Manas|mind]], trance, and contentment with [[Ayu|life]] without indulging in non-beneficial pursuits. This attribute stimulates the [[Manas|mind]] to think out of the box and be effectively calm, compassionate, and tolerant in unfavorable situations. </li>

<li style="font-weight: bold;">Smriti: Smriti refers to recollection of past events to reconcile with the ongoing hardships, all the while believing that mountains conquered in the past can be climbed in the present too. This faith in oneself wavers with time. Hence, the smriti of the past needs to be renewed either through an external stimulus or internal. </li>

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These can be practiced either on their own or under the guidance of a psychotherapist or mentor. Often any form of emotional support from a close person supports the cause. The spark so ignited especially when self-practiced, must be sustained for the therapy to work wonders in the long run. Dhairya is the [[Manas|mind's]] (consciousness) property that keeps this spark alive. Dhairya plays a bimodal role by acting as a therapeutic modality for derailed rajas and tamas guna and being a by-product of practicing sattvavajaya chikitsa. </li></ol>

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<ul><li style="font-weight: bold;">Sattvavajaya chikitsa: It is a non-pharmacological intervention to balance the psycho-spiritual component of purusha. The main objective is to cultivate the practice of contrary meditation (pratipaksha bhavana) <ref name="ref2">Khanna HR. 'Pratipaksha bhavana (Contrary meditation) given to us by great yoga master Patanjali’. J Human Values 2000; 6:85-8. </ref> i.e. replacing negative thought and belief pattern with a sustainable positive outlook towards [[Ayu|life]] in general.

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<ul><li style="font-weight: bold;">Sattvavajaya chikitsa: It is a non-pharmacological intervention to balance the psycho-spiritual component of purusha. The main objective is to cultivate the practice of contrary [[Dhyana|meditation]] (pratipaksha bhavana) <ref name="ref2">Khanna HR. 'Pratipaksha bhavana (Contrary [[Dhyana|meditation]]) given to us by great yoga master Patanjali’. J Human Values 2000; 6:85-8. </ref> i.e. replacing negative thought and belief pattern with a sustainable positive outlook towards [[Ayu|life]] in general.

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[[Manas|Mana (mind)]] and [[Sharira|sharira (body)]] are the abode of diseases. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/55] Even contemporary science has now agreed to understand the psyche in terms of soma. This is being adopted as the ultimate solution because nearly all behavioural problems include a physiological ([[Sharira|sharira]]) and a psychological (mana) component.<ref name="ref3">Brown J.F., The Psychodynamics of Abnormal Behaviour, Macgraw Hill Book Company, 1940, Pg.57. </ref>

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[[Manas|Mana (mind)]] and [[Sharira|sharira (body)]] are the abode of [[Vyadhi|diseases]]. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/55] Even contemporary science has now agreed to understand the psyche in terms of soma. This is being adopted as the ultimate solution because nearly all behavioural problems include a physiological ([[Sharira|sharira]]) and a psychological (mana) component.<ref name="ref3">Brown J.F., The Psychodynamics of Abnormal Behaviour, Macgraw Hill Book Company, 1940, Pg.57. </ref>

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Sattvavajaya chikitsa potentiates the sattva guna of mana by modifying the harmful practices (ahitartha) which were initiated by the dominance of rajas and tamas guna of mana. In the present pandemic scenario, sattvavajaya chikitsa has proved it’s mettle. The vast spectrum of physical manifestations of COVID-19 have led to specific psychological issues among people in society irrespective of gender, age, or cultures. Administration of the fivefold sattvavajaya modal of psychotherapy by trained professionals becomes necessary alongside healing therapy (yuktivyapashraya chikitsa).<ref name="ref4">Vidhya M Sanker, Madhvan J, Psychological Issues In Covid 19 Outbreak - Ayurvedic Approach, Asian Journal of Pharmaceutical Research and Development. 2020; 8(3):114-116. </ref> Jnana (knowledge of self) and vijnana (knowledge obtained from scientific reasoning) create an awareness of actions needed towards the unpredictability of the the pandemic situation. The property of dhairya strengthens the conscience to remove the [[Manas|mind]] from distractions (manonigraha) and stick onto the required code of conduct to combat the pandemic. Dhairya helps promote positive growth of [[Manas|mind]] and personality development even if we are surrounded with limited possibilities. A perseverant [[Manas|mind]] is capable of completing the three dimensions of sattvavajaya chikitsa viz. trivarga anvekshana (discard unwholesome practices related to dharma, artha, kama, and adopt beneficial and more wholesome practices for the same), tadvaidya seva (to render service to those who are well versed with knowledge and experience to manage psychological diseases) and atmadi vijnanam (to obtain knowledge about an individual's self, place, time, strength and physical capability). The next step of smriti helps recollect previous victories over more deadly pandemics to empower dhairya in keeping up our resilient spirit. Eventually, with regular use of jnana, vijnana, dhairya, and smriti in our daily lives, a calm and balanced [[Manas|mind]] called samadhi is attained, which is further potentiated by practicing yogasanas, pranayama, and chanting mantras.

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Sattvavajaya chikitsa potentiates the sattva guna of mana by modifying the harmful practices (ahitartha) which were initiated by the dominance of rajas and tamas guna of mana. In the present pandemic scenario, sattvavajaya chikitsa has proved it’s mettle. The vast spectrum of physical manifestations of COVID-19 have led to specific psychological issues among people in society irrespective of gender, age, or cultures. Administration of the fivefold sattvavajaya modal of psychotherapy by trained professionals becomes necessary alongside healing therapy (yuktivyapashraya chikitsa).<ref name="ref4">Vidhya M Sanker, Madhvan J, Psychological Issues In Covid 19 Outbreak - Ayurvedic Approach, Asian Journal of Pharmaceutical Research and Development. 2020; 8(3):114-116. </ref> [[Dnyana|Jnana]] ([[Dnyana|knowledge]] of self) and [[Vidnyana|vijnana]] ([[Dnyana|knowledge]] obtained from scientific reasoning) create an awareness of actions needed towards the unpredictability of the the pandemic situation. The property of dhairya strengthens the conscience to remove the [[Manas|mind]] from distractions (manonigraha) and stick onto the required code of conduct to combat the pandemic. Dhairya helps promote positive growth of [[Manas|mind]] and personality development even if we are surrounded with limited possibilities. A perseverant [[Manas|mind]] is capable of completing the three dimensions of sattvavajaya chikitsa viz. trivarga anvekshana (discard unwholesome practices related to dharma, artha, kama, and adopt beneficial and more wholesome practices for the same), tadvaidya seva (to render service to those who are well versed with [[Dnyana|knowledge]] and experience to manage psychological [[Vyadhi|diseases]]) and atmadi [[Vidnyana|vijnanam]] (to obtain [[Dnyana|knowledge]] about an individual's self, place, time, strength and physical capability). The next step of smriti helps recollect previous victories over more deadly pandemics to empower dhairya in keeping up our resilient spirit. Eventually, with regular use of [[Dnyana|jnana]], [[Vidnyana|vijnana]], dhairya, and smriti in our daily lives, a calm and balanced [[Manas|mind]] called samadhi is attained, which is further potentiated by practicing yogasanas, pranayama, and chanting mantras.

Apart from the therapeutic aspect, dhairya can be employed to encourage compassionate interpersonal relationships. </li></ul>

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Assurance to such individuals through empathy and emotional validation clears out their unstable emotions. Dhairya can be understood both as this required state of the mental stability of the sufferer [A. S. Nidana Sthana 6/11] and the counselor's mental clarity for introspection to discover suppressed grievance through deeper layers of the sufferer's conscience. </li>

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<li style="font-weight: bold;">Atmajnana: self-administered psycho-analysis [[Ayurveda|Ayurveda]] recognises nidana parivarjana as the foremost therapeutic modality of all diseases. The entire time, recognizing the emotion that has been dukha-hetu can significantly clear up the blocked channels (manovaha strotas). The remaining self-work is to be done by individual by being patient with himself all the while facing the truth (dhairyam dukha sahatvam) and developing habits and mindset which are in his best interests (hita sevanam). [Arunadatta on A.H. [[Sutra Sthana|Sutra Sthana]] 1/29] The stronger the disposition of dhairya, the quicker a person will negate all kinds of negative feelings and emotions owing to its characteristic feature: optimism of [[Manas|mind]] (manso adainyama). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 4/8]

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<li style="font-weight: bold;">Atmajnana: self-administered psycho-analysis [[Ayurveda|Ayurveda]] recognises nidana parivarjana as the foremost therapeutic modality of all [[Vyadhi|diseases]]. The entire time, recognizing the emotion that has been dukha-hetu can significantly clear up the blocked channels (manovaha strotas). The remaining self-work is to be done by individual by being patient with himself all the while facing the truth (dhairyam dukha sahatvam) and developing habits and mindset which are in his best interests (hita sevanam). [Arunadatta on A.H. [[Sutra Sthana|Sutra Sthana]] 1/29] The stronger the disposition of dhairya, the quicker a person will negate all kinds of negative feelings and emotions owing to its characteristic feature: optimism of [[Manas|mind]] (manso adainyama). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 4/8]

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A happy [[Manas|mind]] is like a clear canvas, giving a wide scope of introspection and intellectual deliberations, taking the seeker from jnanabuddhi (superficial knowledge i.e. shastra jnana) to satyabuddhi (in-depth knowledge i.e. tattva jnana). </li></ul>

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A happy [[Manas|mind]] is like a clear canvas, giving a wide scope of introspection and intellectual deliberations, taking the seeker from jnanabuddhi (superficial [[Dnyana|knowledge]] i.e. [[Shastra|shastra]] [[Dnyana|jnana]]) to satyabuddhi (in-depth [[Dnyana|knowledge]] i.e. tattva [[Dnyana|jnana]]). </li></ul>

<li style="font-weight: bold;">Understanding physical dimensions of dhairya Dhairya is primarily an attribute of the [[Manas|mind]] rendering it purely psychological. However, the close relationship between [[Sharira|body (sharira)]] and [[Manas|mind (manas)]] provides a physical dimension. </li>

<ul><li style="font-weight: bold;">Dhairya in the context of [[Shukra dhatu|shukra dhatu]]  The mention of ahara (food) and brahmacharya (following activities in pursuit of absolute truth including celibacy) separately under three sub pillars of [[Ayu|life]] (trayopstambha) indicates their interdependence and importance. As per nourishment and transformation of [[Dhatu|dhatu]] (dhatu poshana nyaya), nutrient fluid (aahara rasa) is responsible for the nourishment and formation of all [[Dhatu|dhatu]]. [[Shukra dhatu|Shukra dhatu]] is the last formed [[Dhatu|dhatu]] in sequence. It is the essence of all [[Dhatu|dhatu]]. [[Shukra dhatu|Shukra dhatu]] is present throughout the [[Sharira|body]] because every cell can divide, indicating [[Shukra dhatu|shukra dhatu's]] Garbhotpadana function.<ref name="ref6">M R Patil, Mudigonda Srinivasa Raju, Kavitha Butali. Review on Utpatti of Shukra Dhatu as per Ayurveda. J Ayurveda Integr Med Sci 2022;9;86-90. </ref> Hence its preservation becomes essential for bala (strength), varna (lustre) and vrudhhi (longevity of [[Ayu|life]] and growth). Hath Yoga Pradipika states the interrelationship between [[Manas|mind (manas)]] and [[Shukra dhatu|shukra dhatu]]. One should preserve [[Shukra dhatu|shukra dhatu]] to control [[Manas|manas]] and vice versa.<ref name="ref7">Vaidyakiyasubhashitasahityam or sahityikasubhsaitavaidyakam (an anthology of didatic sayings on [[Health|health]]) ; Dr.Govind Ghanekar ,18:, pg139 ; Chaukhambha sanskrit sansthan varanasi ; 2003. </ref> This aspect is further substantiated by the quotation of term dhairya in physiological activities (karma) of [[Shukra dhatu|shukra dhatu]]. [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 15/5]

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== Relation of dhairya and dhriti ==

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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 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) [[Dhyana|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.

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.

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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]

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== Diseases due to impairment of dhairya and their treatment guidelines ==

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

Vitiation of rajas (activating principles) and 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 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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== Role of yoga in enhancing dhairya ==

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Yoga and [[Ayurveda|ayurveda]], though different sciences, are connected through the shared goal of moksha (salvation). [[Ayurveda|Ayurveda]] makes it conducive for the [[Sharira|body]] to practice [[Manas|mind]] control, while yoga ascertains that it transcends to a higher state of being. Dhairya refers to fortitude (will power to withstand hardships). Dhairya provides the strength of the [[Manas|mind]] to restrain sensory faculties from indulging in sensual objects. [[Ayurveda|Ayurveda]] opines sattvavajaya chikitsa as the technique to restrain [[Manas|mind]] from moving to unwholesome objects. [Cha.Sa. [[Sutra Sthana|Sutra Sthana]] 11/54] Maharishi Patanjali gives a similar definition of yoga as ‘chitta vrutti nirodhaha’. [Patanjali Yoga Darshana] He defines that yoga is control of [[Manas|mind’s]] thought waves, after that the [[Atma|soul]] realises it’s true self (atmajnana).<ref name="ref15">Singhal J.C. (2009). Yoga: Perceived and practiced by sages of India. Abhishek Prakashan, Delhi. </ref> The emergence of different traditional schools of yoga ( jnana yoga, bhakti yoga, karma yoga, dhyana yoga, hatha yoga, raja yoga etc.) over centuries revolve around the same principle of persistent and conscious sensory control to realise one’s real self. The ultimate goal of all the methods is to unite [[Atma|soul]] with God by detaching it from worldly pusuits. Stronger the virtue of dhairya, the more effective the efforts will be. Hence yoga consciously improves dhairya in the seeker’s psyche in his search for moksha (salvation or ultimate truth). Yoga disciplines the [[Manas|mind]] through pranayama, yoga asanas and meditation. All of these are comprised of ashtanga yoga.

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Yoga and [[Ayurveda|ayurveda]], though different sciences, are connected through the shared goal of moksha (salvation). [[Ayurveda|Ayurveda]] makes it conducive for the [[Sharira|body]] to practice [[Manas|mind]] control, while yoga ascertains that it transcends to a higher state of being. Dhairya refers to fortitude (will power to withstand hardships). Dhairya provides the strength of the [[Manas|mind]] to restrain sensory faculties from indulging in sensual objects. [[Ayurveda|Ayurveda]] opines sattvavajaya chikitsa as the technique to restrain [[Manas|mind]] from moving to unwholesome objects. [Cha.Sa. [[Sutra Sthana|Sutra Sthana]] 11/54] Maharishi Patanjali gives a similar definition of yoga as ‘chitta vrutti nirodhaha’. [Patanjali Yoga Darshana] He defines that yoga is control of [[Manas|mind’s]] thought waves, after that the [[Atma|soul]] realises it’s true self (atmajnana).<ref name="ref15">Singhal J.C. (2009). Yoga: Perceived and practiced by sages of India. Abhishek Prakashan, Delhi. </ref> The emergence of different traditional schools of yoga ([[Dnyana|jnana]] yoga, bhakti yoga, karma yoga, dhyana yoga, hatha yoga, raja yoga etc.) over centuries revolve around the same principle of persistent and conscious sensory control to realise one’s real self. The ultimate goal of all the methods is to unite [[Atma|soul]] with God by detaching it from worldly pusuits. Stronger the virtue of dhairya, the more effective the efforts will be. Hence yoga consciously improves dhairya in the seeker’s psyche in his search for moksha (salvation or ultimate truth). Yoga disciplines the [[Manas|mind]] through pranayama, yoga asanas and [[Dhyana|meditation]]. All of these are comprised of ashtanga yoga.

<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>

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<li>Meditation (dhyana) : The practice of 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>

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<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>

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.

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Dhairya is a vital attribute of sattva ([[Manas|mind]]) to excel in pursuance of any desirable goal at hand. Nurturing dhairya in consciousness takes considerable patience and time. It takes a lot of strength of character to identify, accept and abide by any ethical code of conduct or even own virtues. It is a trait that sets an individual apart from the crowd, raising him to a divinity equivalent to the highest position of an honorable and righteous king in this material world. Hence, it is said to be more evident in people with the dominance of sattva guna. [A.H. [[Sutra Sthana|Sutra Sthana]] 12/69]

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Dhairya provides an opportunity for deeper introspection and self-realization. It is required in the treatment of psychiatric and behavioral disorders. The strength of dhairya is a characteristic feature of those suffering from grave diseases (guru vyadhita). [A.H. [[Sutra Sthana|Sutra Sthana]] 12/69] Such people though suffering much, don't lament about their ailments due to a strong sense of patience and perseverance (dhairya).

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Dhairya provides an opportunity for deeper introspection and self-realization. It is required in the treatment of psychiatric and behavioral disorders. The strength of dhairya is a characteristic feature of those suffering from grave [[Vyadhi|diseases]] (guru vyadhita). [A.H. [[Sutra Sthana|Sutra Sthana]] 12/69] Such people though suffering much, don't lament about their ailments due to a strong sense of patience and perseverance (dhairya).

== Current Researches ==

Various researches over the understanding of the different dimensions of dhairya have been carried in past decade. They indicate dhairya is a part of psychoanalytic and psychotherapeutic modalities of [[Ayurveda|ayurveda]].

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Sattvavajaya chikitsa is the principal therapeutic model for all mental disorders. Dhairya forms the foundation to hold together and take forward the principles of jnana, vijnana, smriti and samadhi for the success of sattvavajaya chikitsa.

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Sattvavajaya chikitsa is the principal therapeutic model for all mental disorders. Dhairya forms the foundation to hold together and take forward the principles of [[Dnyana|jnana]], [[Vidnyana|vijnana]], smriti and samadhi for the success of sattvavajaya chikitsa.

Controlling [[Manas|mind]] from unwholesome regimens (mano nigrahan) is the principle behind sattvavajaya chikitsa. Dhi, dhairya, smriti and 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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