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As per Patanjali Yogasutra, yama and niyama both includes five restraints.  </p>

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).  

<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|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 [[Sharira|body]]). </span></li>

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]]). </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>

<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|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 [[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.  

<p style="text-align:justify;">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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== Current researches ==

== Current researches ==

<p style="text-align:justify;">A man devoid of gradually developed and properly functional intellectual faculties is apparently disabled in leading a desirable [[Ayu|life]]. These intellectual errors (i.e. prajnaparadha) aggravates all the dosha becoming one of the trident causes of all forms of [[Vyadhi|disease]] manifestation. Dhi, dhriti, and [[Smruti (memory)|smriti]] being the three stages of prajna can give a bird’s eye view of an individual’s psychological development. In view of the above mentioned intellectual factors, many relative interpretations have been put forward to understand these.  

<p style="text-align:justify;">A man devoid of gradually developed and properly functional intellectual faculties is apparently disabled in leading a desirable [[Ayu|life]]. These intellectual errors (i.e. [[Prajnaparadha|prajnaparadha]]) aggravates all the [[Dosha|dosha]] becoming one of the trident causes of all forms of [[Vyadhi|disease]] manifestation. Dhi, dhriti, and [[Smruti (memory)|smriti]] being the three stages of prajna can give a bird’s eye view of an individual’s psychological development. In view of the above mentioned intellectual factors, many relative interpretations have been put forward to understand these.  

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The exact interpretation of all these intellectual faculties of [[Manas|mind]] is debatable because their physiological functions overlap in nature. While some scholars are of the view that dhriti is the retention power of [[Manas|mind]], others consider medha in that place. They later clarified that dhriti is that governing feature which averts the [[Manas|mind]] from indulging into destructive or potentially undesirable or non-beneficial substances and evaluation of medha is by grasping power (grahana samarthya)<ref name="ref3">Dr. Sujit kumar, Dr. Deepika Mehra, Dr. Vaidehi V Raole, Dr. Sunil P Nikhate (2019) : A conceptual study on Medha, Budhhi, Dhee, Dhruti, Smruti and Manas; Department of Kriya Sharir, Parul Institute of Ayurveda, Parul University, Vadodra, Gujarat.</ref> Broadly concluding the views of different authors over defining these terms, dhi is referred to the ability of correct perception (judgement), dhriti means self-control or will power or patience and [[Smruti (memory)|smriti]] refers to the ability to recall past events.<ref name="ref4">Dr. Pooja Sharma, Dr. Anshu Sharma ; Ayurvedic aspect of dhee, dhriti, smriti w.s.r. to mild cognitive impairment; Ilkogretim Online - Elementary Education Online, 2020; Vol 19 (Issue 4): pp.3224-322</ref>

The exact interpretation of all these intellectual faculties of [[Manas|mind]] is debatable because their physiological functions overlap in nature. While some scholars are of the view that dhriti is the retention power of [[Manas|mind]], others consider [[Medha|medha]] in that place. They later clarified that dhriti is that governing feature which averts the [[Manas|mind]] from indulging into destructive or potentially undesirable or non-beneficial substances and evaluation of [[Medha|medha]] is by grasping power (grahana samarthya)<ref name="ref3">Dr. Sujit kumar, Dr. Deepika Mehra, Dr. Vaidehi V Raole, Dr. Sunil P Nikhate (2019) : A conceptual study on Medha, Budhhi, Dhee, Dhruti, Smruti and Manas; Department of Kriya Sharir, Parul Institute of Ayurveda, Parul University, Vadodra, Gujarat.</ref> Broadly concluding the views of different authors over defining these terms, dhi is referred to the ability of correct perception (judgement), dhriti means self-control or will power or patience and [[Smruti (memory)|smriti]] refers to the ability to recall past events.<ref name="ref4">Dr. Pooja Sharma, Dr. Anshu Sharma ; Ayurvedic aspect of dhee, dhriti, smriti w.s.r. to mild cognitive impairment; Ilkogretim Online - Elementary Education Online, 2020; Vol 19 (Issue 4): pp.3224-322</ref>

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As per classics, prajnaparadha (dhi dhriti [[Smruti (memory)|smriti]] vibransha) is a fundamental intrinsic factor for the development of all [[Vyadhi|diseases]], especially [[Vyadhi|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|tridosha]] at once, initiating the [[Vyadhi|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>   

As per classics, [[Prajnaparadha|prajnaparadha]] (dhi dhriti [[Smruti (memory)|smriti]] vibransha) is a fundamental intrinsic factor for the development of all [[Vyadhi|diseases]], especially [[Vyadhi|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|tridosha]] at once, initiating the [[Vyadhi|disease]] pathogenesis. Thus, avoiding all causative factors ([[Nidana Parivarjana|nidana parivarjana]]), which lead to impairment of factors of prajna or [[Manovaha|manovaha]] strotas in general viz. virudhha ahara, vidahi-ushna-ruksha ahara, [[Katu|katu]]-[[Amla|amla]]- [[Lavana|lavana]] [[Rasa|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 Parivarjana|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 [[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>  </p>

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>  </p>