Showing posts with label Ayurveda. Show all posts
Showing posts with label Ayurveda. Show all posts

What Does Sattva Mean In Yoga?

Table Of Contents


Sattva is one of the three gunas (natural characteristics) in yogic philosophy. 

  • It is the attribute of purity and tranquility
  • The other two gunas are tamas, which represents darkness and lethargy, and rajas, which represents energy and passion, and the aim is to balance these three characteristics as much as possible in your everyday life.

There are many therapy regimens in Ayurveda. Rather of stressing about rajas and tamas, one strategy is to concentrate on increasing sattva. 

  • Another way to deal with the maha gunas is to balance excess tamas with a little amount of rajas, or to decrease excess rajas with a small amount of tamas.
  • You may begin to push prana (life energy) not just throughout your physical body but also into your mental body to produce a heightened level of awareness after you have balanced your outer koshas via diet, lifestyle changes, and a yoga practice.


Unlike Mechanistic healing, the Holistic approach everything is interdependent and interrelated.

The comprehensive system may seem complex, yet the method is quite reasonable. 

  • When we compare the human body to a machine, its processes seem to be extremely basic if we ignore awareness. 
  • Machines are simple to humans since they were created by humans and can be understood by them. 
  • Humans, on the other hand, are much more complex than any machine. 
  • Machines operate on orders and are not aware of their surroundings. 
  • Humans have a sense of judgment or intelligence (buddhi), and as a result, they have the ability to make their own decisions. 
  • In comparison to a computer network, this makes human-to-human contact very difficult. 

It's impossible to utilize holistic medicine without also living a holistic way of life, and it's also impossible to live a holistic life in secret since it affects every area of your life. 

  • You can't disregard your job situation, personal connections, social conduct, or sexuality; if one of these is out of balance, it gradually impacts the others, setting off a chain of bad occurrences. 
  • The holistic approach rejects chance theory and stresses that everything occurs for a purpose. 
  • Chance, according to the mechanistic view of existence, has a significant influence in cosmic events and human life. 

Many individuals who are influenced by this viewpoint have extremely fragmented lives. 

  • They are expected to do their duties in a machine-like manner, because after all, there is a widespread assumption that there is just a material world. 
  • As a result, the existence of the soul as the source of awareness is denied. 
  • This mechanical perspective of existence rejects the idea of a latent spiritual force that exists within all of us, that may be awakened via sattva (see also the previous chapter), and that can be utilized for good. 
  • Many diseases and illnesses are caused by a lack of inner quiet and serenity, as well as other associated sattvic characteristics. 

Our lives are highly unbalanced and dominated by rajas and tamas, with little sattva. 

  • This is due to the imposition of the mechanistic perspective. 
  • We examined the six-dimensional equilibrium that humans should strive towards. 
  • Each of the six dimensions is linked, and an imbalance in one of them leads to an imbalance in the rest of one's life. 

People are always "in a rush." Time is meticulously scheduled, often a year, two years, or even many years ahead of time. 

I met a lady from Switzerland while on vacation on the island of Bali. 


She expressed herself by saying,


"People in Bali believe that we Europeans are extremely lucky and happy because we are wealthy. They have no idea that we work nonstop and will never be able to enjoy the easy life that they have on this island." 

This is absolutely correct! 

When I go from Bangalore to a Himalayan facility, I get the same feeling. 

The people who dwell in the Himalayan mountains' interior live modest yet peaceful lives. 

When I return to Bangalore, on the other hand, I observe the prevalent craziness caused by people's very "busy" and hectic lifestyles. 


There is a significant degree of tamas in rajas-dominated lifestyles. 

In today's world, there is a lot of competition. When it comes to employment, people aren't always honest. This has an impact on everyone of us. 

  • To persuade someone to purchase a thing, a salesman, for example, must use misleading reasoning. 
  • To promote its anti-health, anti-environment goods, big business tells a lot of falsehoods. 
  • A farmer pollutes the environment with pesticides, while industrial pollutants contaminate our drinking water. 

There are many rajas and tamas in life. There isn't enough sattva. 

In the true sense, there is no quiet or serenity. People are too busy, even during their vacations, which are once again controlled by the rajas. 

  • Rajas spend the most of their free time on a daily basis. 
  • In general, watching television is rajas and tamas, and if done for an extended period of time, it may disrupt vata and kapha. 

People continue to follow a daily pattern dominated by rajas and tamas, with rajas-dominated leisure time. 

  • Rajas rule throughout the day while tamas rule at night. 
  • They enter a tamas state of mind throughout the night since sleep is tamas.
  • Their sleep, however, is mixed with rajas owing to the frenetic activities of the day. 
  • The following day starts, and they are once again in a condition of rajas and tamas. 
  • Life continues in this manner until some of them are unable to bear it any longer. 
  • Some people slip into a predominating tamas condition after a lengthy time of hyperrajas. 
  • As a result, people get sad or succumb to another severe illness. 


It is critical that we better arrange our lives and intermix our activities during the day and sleep at night with sattva in order to achieve equilibrium. 

We will be able to work with a peaceful mind, feel relaxed, and be able to endure pressure at work if we can bring a balance with sattva in the rajas and tamas elements of our life. 

  • Stress or strain produced at work will not damage our health if we are able to take energy from the infinite source (the soul) via sattvic techniques. 
  • Similarly, if we can obtain sattvic sleep with our efforts, we would be revitalized, waking up invigorated after a good night's sleep. 
  • Sattva is beneficial for lifespan, health, and increased productivity. 

You can do more in less time if you train your mind to achieve inner calm. 

  • In addition, sattva is necessary for maintaining balance in the three mental processes, since without it, we eventually develop a humor imbalance. 
  • Let's wait and see what occurs. Excessive rajas leads to vata imbalance over time. 
  • It also causes sleep disruptions, which is a vata-related activity. 

Excessive rajas, or too much activity during the day, should be balanced by serenity and tranquility at the mental level; if this is not done, unrest will be carried to sleep time. 

  • This implies that the day's disruptions, stress, and confusion must be brought to a halt with deliberate effort. 
  • Otherwise, you fall asleep because your body is weary, but your mind is not at ease. 
  • You may also be unable to sleep if the nature of your job does not physically exhaust you. 
  • If you have a vata constitution, not getting enough sleep may lead to constipation the following day. 
  • Constipation can deplete vata even more, and you may feel weary and stiff the next day when you wake up. 
  • You may also have a dry throat and be restless at night. 

As a result, an imbalance in one of the six main components responsible for body/mind activity and mental characteristics sets in motion a chain of events. 

  • Vata is the most readily decreased humor of our day, owing to the preponderance of rajas in our contemporary manner of life. 
  • We live in a vata society, as I frequently remark. 
  • We may keep our humor from being vitiated and avoid health issues by incorporating sattva into our everyday life. 

Thus, we must strive to better incorporate the sattvic style of life.

You may also want to read more about Ayurveda here.

You may also want to read more about Kundalini Yoga here.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.

You may also want to read more about Hinduism here.

Be sure to check out my writings on religion here.

Yoga, Karma, And Ayurveda - What Is The Meaning Of Prakriti?




Here, I'm addressing Prakriti, or your True Inner Nature and Essence. 

  • Your prakriti is observed and manifest via your looks(outward appearance), base animalistic magnetism, behavioral inclinations or dispositions, lifestyle choices, current health, external environmental influences,  and personality characteristics
  • You know you should eat and live according to your prakriti, and the physical balance you strive to preserve via these multifaceted efforts also helps you maintain your mental equilibrium. 
  • In the Samkhya system (darshan) of Indian philosophy, Prakriti ( meaning  “nature,” or “source” in Sanskrit) is material nature in its primordial condition, everlasting and beyond perception. 
  • When prakriti (female) comes into touch with purusha (male), a process of evolution begins, leading to the formation of the current material universe via various stages. 
  • Prakriti is made up of three gunas (“matter qualities”), which are the cosmic elements that make up all of nature. 
  • Simply prakriti is active in the Samkhya perspective, whereas the spirit is contained inside it and only watches and experiences. 
  • The spirit's extrication from prakriti (moksha) is based on its own awareness of its complete distinction from it and non-involvement in it. 
  • The word svabhava (“own being”) was employed in early Indian philosophical writings to denote material nature in a similar way to prakriti.
  • To this point, I've just discussed the basic function of prakriti on an individual level. This element of Ayurvedic knowledge may also be used to a group. 

Working with this energy may help us establish a productive and pleasant work environment. 

  • Personality conflicts slow down productivity and create an uncomfortable environment. 
  • You may create a working group built on understanding and compassion for each other if you pay attention to the individuals you work with and attempt to understand them from their basic nature. 
  • You may also employ individuals based on their suitability and competence to do a certain task. 
  • You may also pair individuals together such that their personality types complement the rest of the group. 

You can prevent a lot of workplace conflicts and irritations, which means you'll like your job and look forward to coming to work. Let's have a look at how it works in practice. 


"He's exactly like he was when he was a kid," we hear older parents remark lovingly of their middle-aged children's responses and conduct. 

  • Couples often attempt to alter one other for the "better," thinking that the partner's personality would improve. 
  • They eventually quit up, declaring, "I have given up; he or she will never change." If you look about you or watch yourself, you'll see that some patterns of behaving and reacting are ingrained in you. 
  • For example, whether it's the doorbell, the phone, or responding to a question, you react in a certain manner. 
  • If you are a vata-dominant per son, you will respond fast throughout your life. 

The psychological characteristics of vata-dominant individuals remain a part of their existence until their final days of life under normal circumstances (non-pathological). 

  • Similarly, kapha-dominant individuals have sluggish reaction times and responses, a difficulty to make fast choices, and a proclivity for deferring tasks until the following day. 
  • Because their basic character is a part of who they are, you can't expect them to change into vata persons. 
  • Those who are naturally impatient cannot wait for their meals, and if they must, they get annoyed and angry— the pitta-type. 

The characteristics mentioned above are a component of an individual's prakriti, or basic nature. 

This style of acting and behavior is a part of the individual since childhood. 

All living creatures, are a mix of body and spirit. 

  • The soul is a non-physical energy that is the source of consciousness. 
  • Five components make up the material body.                                                                                         
  • When the five components are combined with the soul, a living creature emerges, with the need to execute all of the fundamental physical tasks. 

The doshas, or the three humors, are in charge of this job. In other words, the five components combine to create the three humors, which is why I believe the most accurate translation of the doshas is "three vital forces of the body," rather than humors. 


Let's look at some deep elements of prakriti to figure out what's preset and what we can do to alter things. 

  • Prakriti is determined by the constitution — sperm, ovum, uterus, mother's diet and behavior, time, and the mahabhutas (the five funda mental components), according to Charaka. 
  • These are the conditions under which a person was born. 

Who makes the decisions about our birth circumstances? 

Prakriti, or even vikriti (since some individuals are born with an imbalance of the humors and are not healthy at birth), is derived from an individual's past karma, as well as previous karmic ties with other people, which put him or her into a certain birth circumstance. 

  • Samskara is the sum total of all past karma, and it is because of your samskara that you have behaved in a certain way or had a certain passion from infancy. 
  • This does not, however, imply that you are doomed to a certain future. 
  • Your independence is based on your sense of discretion, which allows you to go on with your karma. 
  • This implies you have the ability to substantiate your point based on the outcomes of previous actions. 
  • Previous karma is referred to as daiva, while current karma is referred to as purushakara in Ayurveda. 

You must strike a balance between your daiva and purushakara for good health, harmony, and serenity. 

  • Your daiva offers a particular landscape, and you construct your present and future with personal work — or your current karma. 
  • Even if you all respond differently on the job and come from various backgrounds and socioeconomic statuses, the individuals you work with create a sort of karmic group. 
  • People that work together in major cities like Paris, London, Berlin, or New York come from many ethnic groups from all over the globe. 

You must consider Karma while bringing Ayurveda to the workplace. 

  • You may bring peace and harmony to the group and learn to work together more effectively if you understand your karma. 
  • You will remain healthy if you work properly since you will not be annoyed by your colleagues! Let's have a look at what you can do to foster this understanding and peace. 
  • When I say "harmony," please understand that I mean "harmony with the nature of your job," "harmony with the location where you work," and "harmony with the group of which you are a member." 


It would be beneficial if everyone in the work group took the time to learn about their constitutional type. 

  • That is unlikely to happen. However, if you want to take control of your life, you must become conscious of your own habits and conduct in relation to your prakriti. 
  • Only then will you be able to appreciate the freedom you have inside a particular framework. 
  • You will be able to help others in the same manner if you get to know yourself in terms of your prakriti and watch your behaviors and responses closely. 

This method will allow you to observe yourself without being too involved, since the basic concept of prakriti allows you to recognize your limitations and understand that time is not confined to one lifetime or the brief boundaries of your memory. 

You also learn to watch people within their limits, with greater compassion and sympathy, as a result of this knowledge. 

  • Despite the limitations of your basic nature, each of you may maintain your balance and achieve inner peace and harmony with your current karma. 
  • Peace and harmony must begin with everyone of you separately in a specific activity atmosphere.
  • Then you'll be able to open up and cope with your connections with others. 

One of the most important skills you can bring to a job is knowing where you belong in. 

  • By taking the time to accomplish this, you may drastically alter your circumstances. 
  • I'm certain you've discovered your basic essence, or prakriti. 
  • In the current situation, it is critical to examine your behaviors and responses in order to create positive adjustments. 

Keep in mind that prakriti transforms into vikriti, and your conduct may alter throughout the vikriti (non-health) cycle. 

  • It's essential not to mistake your "regular" prakriti with vikriti if you're trapped in a vikriti mood for an extended period of time. 
  • Let's say your life becomes very busy, you're having trouble sleeping, you're yawning during the day, and you're making rash choices. This is a vikriti condition. 

It's conceivable that you're a vata type who suffers from vata diseases due to a lack of vata. 

  • It's also possible that your prakriti isn't vata at all, but rather the result of an overly vata lifestyle. 
  • To figure out your prakriti, go back to your childhood behavior and reactions. 
  • In any instance, whether your prakriti is due to the dominance of the same out-of-balance humor or you have vikriti owing to another humor, you should first and foremost restore your health. 

Assume you are a healthy individual with vata prakriti. 

  • Your vata vitiates when there are vata weather conditions, such as high winds, or when you didn't get enough sleep, or when you were at a party till late at night, or when you ate the incorrect food. 
  • You feel confused and anxious, irritable and easily agitated, and make rash choices when in this condition. 
  • In terms of your work, this sort of energy isn't conducive to efficiency. 

You must learn to recognize these variables and take the appropriate measures to prevent yourself from harming your body. 

  • Furthermore, you should be aware that when you are not at your best, you should refrain from making critical choices. 
  • You should be able to assess your shortcomings and defects and put them into context.

As a writer, for example, if I discover, either through students or on my own, that I have made a mistake or written instructions in such a way that my students were unable to understand what I was trying to teach, I investigate the circumstances in which I wrote that particular copy in order to determine the factors that influenced my work that day. 

Was it an angry phone call I got while I was writing, which proved to be a stumbling block in my communication? 

Was it the extreme heat or vata vitiation?

Why didn't I maintain my sattva state while working? 

Analyzing the past will enable us to rectify our errors and avoid repeating them in the future. 

You are all aware that there are days when nothing seems to go as planned. 

  • You're not very productive at work, and you're also not particularly pleasant. 
  • There are times when you recognize this and say, "Well, since I was up late last night, or because I didn't digest my meal well, or because I didn't sleep very well owing to whatever reason, and so on." "I don't understand why I'm like this today," you may remark at other times.
  • During one menstrual cycle, women's humors may alter, and their behavior may change as a result. 
  • There are also many elements that may take you from a state of health (prakriti) to a state of non-health (vikriti). This has an impact on both your job and your interactions with people. 

When you recognize that you are out of balance, you should attempt to restore your health using all reasonable techniques available. 

  • The issue may also be dealt with on a mental level. 
  • Even when you are out of balance, you should always do your hardest: this is achievable with a sattvic mental state. 
  • When you are not in touch with your environment and have some subjective symptoms of illness, you may bring bad energy into the workplace, either directly or indirectly. 
  • You may potentially start a cycle of issues at work without realizing what's causing them. 

You've all had days when you remark to yourself, "Nothing works today!" The serenity and quiet of your thoughts may assist or prevent you from starting a sequence of unpleasant responses at these moments. 

When you become conscious that you are not functioning at your best, you may call on your spiritual energy to assist you in this difficult circumstance. 

Spiritual energy is a latent reservoir of energy inside us. 

  • You awaken this dormant reservoir of energy by momentarily closing your senses to the outer world and stopping this line of thinking. 
  • In reality, the soul's vitality isn't really "dormant" in the traditional meaning of the term. 
  • The spiritual force is constantly flowing from the soul, but worldly activities — which are dominated by rajas and tamas — create a blanket of darkness over it and obstruct its path. 
  • When you use personal effort and different yoga techniques to quiet your mind, the blanket of darkness dissipates, and you are led by energy from the soul. 
  • The tamasic characteristics (anger, impatience, jealousy, intolerance, etc.) vanish with the aid of this energy, and you are able to exhibit the virtues of compassion, love, tolerance, and so on. 
  • You may make an attempt to summon your sattvic energy to counteract undesirable characteristics that may be related to a brief condition of vikriti with some simple exercises. 

However, every effort should be made to move away from vikriti and into prakriti. 

  • If the different humors are out of balance, you may take the following urgent steps. 
  • Try to obtain quick rehef by drinking something hot, rubbing your ears, or sending prana to your head area if you have vata vitiation. 
  • Drink cold water or any cooling beverage if you have pitta vitiation, apply sandalwood paste to your forehead, and send prana energy to your solar plexus. 
  • If you're suffering from kapha vitiation, attempt some strenuous motions or quick walking, as well as rapid breathing exercises. 


Sattva not only aids in the development of good characteristics when in vikriti, but also in bringing balance and harmony to daily life. 

  • Tolerance, love, and compassion are characteristics that contribute to a group's mutual understanding and support. 
  • On the one hand, these characteristics are essential for improving group efficiency, while on the other hand, they are necessary for individual originality. 
  • You will make errors no matter what the nature of your job is if you are angry, annoyed, or unhappy. 
  • One blunder leads to another, creating a vicious cycle of annoyance and rage. 
  • What I'm trying to say is that you should cultivate your mind's sattvic quality even if you're in perfect equilibrium. 

There are specific things that "we tend to do" in each of the seven kinds of prakritis. 

  • That is to say, each prakriti has its own set of negative traits, such as irritability, lethargy, intolerance, discontent, and so on. 
  • These characteristics may not show themselves in everyday life, but they may be elicited in a certain scenario. 
  • Even in highly charged situations, you should make an effort to maintain your balance by invoking sattva. 

I've included a few basic techniques that may be useful in this regard. 

To Achieve a Sattva State of Mind, Practice Breathing and Concentration 

1. Take a deep breath and direct prana energy into your solar plexus. 

    1. Allow it to remain there for as long as you can while focusing on the plexus area, which is where the soul resides. 
    2. Slowly and gently exhale. 
    3. Hold the lungs without air until all of the air has been expelled, while concentrating on the solar area. 
    4. This should be done three times. 
    5. Pronounce the mantra "OM shanti" at the conclusion of each breathing practice (universal peace, harmony, and stillness). 

2. Repeat the practice, but this time direct the prana energy to the head. 

    1. In the same manner, repeat the "OM shanti" mantra. 
    2. Repeat three times. 

3. Send prana energy to every area of your body during this last and third practice. 

    1. The energy should first travel from your head, then through your arms up to your hands, via your thorax and ab dominal area, and finally through your legs to your feet and toes. 
    2. Hold your breath and exhale gently and smoothly, allowing your energy to flow freely throughout your body. 
    3. Recite this mantra three times, remembering to say "OM shanti" each time. 
    4. Breathing nine times is part of these workouts. 
    5. In between, you may take a few more breaths. 
    6. It should take you no more than seven minutes to complete everything. 


You will begin to understand vikriti conduct once you have taught yourself to watch your acts and re actions in the context of your basic nature, or prakriti. 

  • At this stage, it's normal to see other individuals who share your viewpoint. 
  • It's a good idea to collaborate with your coworkers in the framework of their basic character. 
  • For example, if you have a vata personality and work with a kapha personality, don't get annoyed by their sluggish speed. 

Learn to have patience and consider the gradual development this individual may make as you move forward. 

  • People don't operate at your speed for a variety of reasons. 
  • Perhaps your colleague is dealing with personal issues. 
  • Consider one of your coworkers who is dreamy and absent-minded, who seems miserable, and who is unquestionably unproductive at work. 
  • This individual irritates you often. You hear from another colleague one day that this individual used to be extremely productive at work and always had a pleasant demeanor. 
  • She lost her 12-year-old kid in a car accident two years ago, and she hasn't been the same since. 
  • Your perspective about your coworker changes after hearing this sad tale, and you become more understanding and compassionate. 
  • Similarly, even if you are unaware of it, you may attempt to understand people who may have had previous life experiences in their own context. 

When people strive to understand one other's responses in the workplace, a sense of unity develops, and the group works on a more intimate level. 

This will motivate you to assist one another and to love and care for one another. 

  • My personal experience has shown that understanding others in the context of their prakriti has the benefit of reducing self-involvement and allowing individuals to accept their so-called negative characteristics without feeling ashamed, touchy, or sensitive. 
  • The group learns that some personality characteristics are connected to physiological responses and behavior patterns, and that pointing this out is not a form of condemnation. 
  • People also do not feel powerless since they recognize that there is a method to improve oneself that involves a shift in mindset or dietary habits. 

Let me give you an example to explain my point. 

In a group lecture, it is often difficult to call out people's personality characteristics. 

When I explain the three humors and how they operate at the body/mind level, however, the students begin to recognize and acknowledge their own unique qualities. 

They don't attempt to explain themselves by claiming that their rage is caused by the actions of others. 

When I suggest that kapha individuals put off work till the following day, or that they are daydreamers or sluggish, people readily accept it if they fit into this group.

  • They are ecstatic about the idea that they can change these traits by altering the foods they consume and incorporating certain yoga exercises into their daily routine, among other things. 
  • They no longer believe that their body and mind are two distinct things, or that they are in charge of their responses when they actually require nutritional advice. 

In a manner, the underlying emotions of guilt and self-blame are removed utilizing Ayurvedic knowledge of prakriti and personality types. 

People get a new feeling of independence and may begin to identify their own and others' traits. 

  • Knowing each other's prakriti may assist you cope with workplace interactions. 
  • There is a time and a place for everything. 

For example, you never ask a pitta person a question or discuss other work issues just before lunch. 

  • These individuals cannot tolerate hunger and get easily enraged just before a meal. 

Also, keep an eye on how you deal with pitta individuals when they come inside after being out in the sun. 

In windy conditions, Vata individuals get quickly tired. 

  • Allow them to unwind a little when they arrive at work while the wind is blowing. 

The kapha people are influenced by rainy, gloomy, dark winter days, therefore if you want to hold an important business meeting with them, invite them for a hot and spicy dinner. 

A rudimentary education in Ayurvedic knowledge may help to start a fruitful path of mutual understanding. 

  • People are sometimes perplexed by this style of thinking because it is so unlike to the mechanistic view of the world, body, mind, personality, and behavior. 
  • In every corporate scenario, a few easy changes may help create a more human and loving atmosphere, which leads to increased productivity and creativity. 


People in management positions may use these Ayurvedic principles to ensure that the appropriate people are in the right locations for effective management and productivity. 

They should look at people's prakriti before employing them for a certain position in this direction. 

For example, kapha people don't work well at night; pitta individuals don't perform well in hot nations doing field labor; and vata people don't work well outdoors in cold regions. 

    • Jobs that demand patience and tolerance will fit kapha personalities better. 

Pitta persons aren't often suited to such occupations. 

Vata individuals thrive in environments where fast responses are required. 

Management should avoid placing too many individuals of the same kind together when forming groups. 

  • An all-vata group may be confusing; add some kaphas to balance things out. 
  • When there are too many pittas together, particularly during the heat, it may lead to rage. 
  • An exclusive club of kaphas may create a sluggish environment in which nothing gets done fast. 

It is important to combine the various prakritis at work to prevent storm (vata), fire (pitta), and flood (kapha) situations. 

  • When working in pairs, however, avoid combining vata and kapha, since vata and pitta will be far more creative. 


It may be extremely helpful to observe the prakriti of new workers. 

  • It may assist you determine if the personality is appropriate for the kind of work you are providing, in addition to technical credentials. 
  • A profession that requires a lot of travel, for example, is not appropriate for kapha types since they are primarily house lovers. 
  • They may take the position and tell you that they are qualified, but there is a chance that they may get frustrated, which will ultimately impact their performance. 

Because of their impatience, Pitta persons may not be suited for retail sales management. 

Sales may fit kapha individuals better since they have greater patience and tolerance. 

When interacting with the general population, these two characteristics, patience and tolerance, are crucial. 

When we go to a job interview to recruit a new employee, we carry a lot of things with us. 

  • People who are hiring should be aware of the nature of the position, the specifics of the job description, and the other members of the team with whom they will be working. 
  • It's also crucial to understand how to assess individuals based on their outer look and conduct. 
  • The appearance of the skin, eyes, nails, and hair will reveal a variety of traits that may be used to classify people. 
  • The way individuals speak and respond in conversation provides more information. 
  • Although kapha individuals are sluggish to respond, they are less likely to misinterpret your remark than vata people are. 

By the time you reach the conclusion of a lengthy phrase, or if you speak about some element of the work for too long, fine-featured pitta types may indicate impatience — via facial expression. 


It would be beneficial if parents carefully watched their children and paid attention to the interests that "came from inside them," so that they could assist the children in choosing a career that was appropriate for them. 

  • Each of us has a unique samskara and therefore prakriti. 
  • It's possible that parents and children or siblings have different professional interests. 
  • It's very unusual for two siblings to have quite different interests and pursue careers in completely different areas. 

Parents should not force their own views on their children when it comes to choosing a career. 

  • Many parents feel compelled to impose a career on their children based on values such as "family honor or prestige," or simply the "convenience aspect" of an already established profession. 
  • As a result, not only do these people suffer for the rest of their lives as a result of being in the incorrect profession, but the harm is also compensated in far greater amounts. 

It has an impact on our whole society because those in the incorrect profession will continue to be frustrated on the job. 

Their general unhappiness will have an impact on their relationships with the individuals they deal with. In reality, this is a really important topic. You want to recruit individuals who will be pleased and productive as an employee and with their employer.

You may also want to read more about Ayurveda here.

You may also want to read more about Kundalini Yoga here.

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Yoga Food And Diet - Ayurvedic Dishes, Recipes, And Healthy Ingredients


Table Of Contents
Dinner or lunch.
SPICE Mixes.


Here are some specific Ayurvedic recommendations that you may apply in your daily cooking. 

I'll provide some basic guidelines for utilizing Ayurvedic knowledge in your daily eating and cooking before we get started with the dishes. 

1. When making anything with flour, try to include some spices that aid digestion. 

  • You may add ajwain, cumin, or kalonji in salty dishes. 
  • Use tiny amounts of cardamom, anise, or cinnamon in sweet dishes. 
  • Ajwain may also be used to make sweet dishes. 
  • Ginger is a versatile ingredient that may be used in both sweet and savory recipes. 

2. Eat deep-fried meals as seldom as possible. 

  • If you like fried meals, shift your focus to cuisine that is tasty even without the use of oil. 
  • In any event, use ajwain in your batter or dough anytime you prepare fried food. 

3. Make sure you're not eating the same foods over and over again. 

  • Make an effort to consume a variety of foods. 
  • Cook a combination of veggies and grains. 

4. Always remember that too much of anything is harmful, and strive for a happy medium. 

  • You are permitted to have a modest amount of wine or beer. 
  • If you eat meat, try not to consume too much of it. 
  • Also, use just a little amount of sugar. 
  • Grains, veggies, and fruits should all be included in your meals. 
  • Some individuals have a tendency to go to extremes when it comes to their eating habits. 

Many books on nutrition are based on personal experience, thus people are given a lot of incorrect advice. 

For example, someone who recovered from a severe illness by eating just fruits wants others to benefit from his or her experience, so he or she writes a narrative about it. 

  • Although this knowledge may be correct, it cannot be used to create a universal rule. 
  • It is just a case study, not scientific knowledge. 
  • When used on someone with a different humoral balance, it may be harmful. 

To demonstrate my point, I'll offer you an excellent example. 

  • A buddy from Switzerland recently paid me a visit. It was a hot and dry April, with temperatures hovering around 35° C. 
  • This buddy is certain that fruits are the best foods to consume, that they may prevent and even cure cancer, and he has many incredible tales to share in this regard. 
  • This individual has a pitta prakriti, and his pitta is often in vikriti. 
  • With his pitta vitiation, he got himself quite ill by eating a lot of fruit in a hot environment. 
  • He felt enraged, agitated, and had a lot of heat in his body, among other things. 
  • When his body couldn't take it any longer, it went through a natural cleaning process, and he had a severe case of diarrhea to get rid of the extra pitta. 
  • The body need grains or other solid foods to help retain water in this sort of heat. 
  • Rice with some cooked vegetables (zucchini, carrots, turnips, etc.) and ghee may be extremely helpful in regaining one's health in such a scenario. 

5. Using herbs and spices correctly not only adds flavor to food, but it also balances the humors and boosts ojas (immunity and vigor). 

This latter may rescue us from a variety of minor yet bothersome illnesses. 

  • In the following recipes, I utilize herbs and spices. 
  • Use them with caution, since spices should be used to balance meal preparation. 
  • You may get yourself ill if you make errors with the amount, quality, and kind of spices you use. 
  • Too much pepper, for example, may induce heartburn, while too much garlic at the wrong time can produce restlessness, thirst, and a dry throat. 


People are perplexed when I advise them to consume freshly cooked warm meals, particularly for morning. 

  • Bread is a "basa" food, therefore yeast consumption should be limited in any case. 
  • Let's search for healthier alternatives to wheat consumption. 

If you want to have a traditional breakfast with bread, butter, jam, and tea or coffee, 

1) I recommend that you toast your bread or eat freshly made bread, such as rolls; 

2) don't use salty butter because the bread already contains salt; 

3) if you eat jams, try to make them with ginger; and 4) drink rejuvenating tea.

Porridge made with wheat 

  • Wheat that has been slightly sprouted makes the finest wheat porridge. 
  • Wheat may be sprouted for 24 hours, dried, and then ground and stored for porridge. 
  • 1 pound 1/8 ounces wheat Clean and wash it well, then soak it in just enough water to keep it damp. 
  • Leave it like way for at least 24 hours, or even longer if the weather is very cold. 
  • The wheat is just just starting to sprout. 
  • Ayurveda considers this stage of sprouting to be the healthiest. 
  • Drain the water from the wheat and lay it out on cotton or linen towels. 
  • It will take a few days for it to completely dry. 
  • If you don't have a larger grinder, you may ground the wheat using a small coffee grinder. 
  • Over-grinding will result in tiny granules or flour. 
  • Keep in mind a size that is about equal to / of a wheat grain. 
  • This milled wheat may be kept in a clean, dry container. 
  • Fry 2-3 tablespoons of this wheat in 1 teaspoon ghee until it is slightly golden for one person's breakfast. 
  • Allow to cook for 1 cup (200 ml) of water. 
  • Three tiny cardamoms, crushed Allow to simmer for 10 minutes on a low heat, stirring occasionally. 
  • Cook for 3-4 minutes after adding approximately a quarter cup (150 ml) of milk and sugar to taste. 
  • If you want a more enriched breakfast, you may add additional dry fruits like raisins, dates, coconut, or almonds. 
  • You may leave out the milk if you want a very basic breakfast or if you don't like milk. 
  • As previously stated, you may add the dried fruits. 
  • If you are overweight, you may also cut out the ghee. 
  • Alternatively, you may use semolina or shredded carrots in this recipe. 
  • To prepare carrots, take 4 medium-sized carrots and simmer them covered with a little sugar if desired. 
  • Instead of water, use a percent cup of milk. 
  • Cook for 3–4 minutes, just like wheat. This is a wonderfully energizing breakfast that I strongly suggest. 

Fruits and yogurt.

  • Breakfast with yogurt is strongly recommended. 
  • Eating for supper is strictly prohibited. 
  • You may have a fruit and yogurt breakfast, but hot beverages should be avoided since they are hostile to one other. 
  • Half an hour before breakfast, you may have your hot beverage. 
  • Breakfast should not include anything sour, since sour upsets pitta. 
  • Bananas, papayas, or other sweet fruits should be had first thing in the morning, but citrus fruits should be avoided. 
  • Make your own fresh yogurt or purchase simply natural yogurt and add fresh fruits yourself instead of buying premade fruit yogurts. 
  • You'll be able to avoid eating too much sugar this way. 
  • Too much yogurt may make you drowsy, which is not conducive to productive work. 
  • Yogurt should be avoided by those who have a weak digestive system. 
  • If you experience aches and pains, stay away from yogurt during this time. 
  • Eat only freshly made yogurt whenever possible. It is not recommended to consume sour yogurt. 

Dinner or lunch.

An Ayurvedic meal is one that is balanced with all of the rasas. 

This meal will not make you sleepy at work after lunch if you consume the appropriate quantity of food. 

It is critical to include grains and veggies in your diet. 

  • Plate with Vegetables 3 tablespoons peas (green) 1 medium-sized carrot 1 potato cut into small pieces 1 chopped onion 1 teaspoon finely chopped ginger 3 tablespoons finely chopped spinach 2 teaspoons of ghee or cooking oil Add all the ingredients to a frying pan and cook for about 10 minutes while stirring. 
  • After two minutes add teaspoon spice mixture containing cumin, anise, fenugreek, and kalonji. 
  • Add salt to taste. 
  • Preferably, use a mixture of rock and sea salt. 
  • Serve either with cooked rice or one or two toasted slices of bread according to your need. 
  • Some cress salad or chicory to accompany this will make it a perfect meal. 
  • End the meal with something sweet, such as a light fruit, some cottage cheese, or any other dessert made of milk or cheese but not from grains.


I previously offered a simpler list of foods, categorizing them as cold, hot, or balanced. 

If you notice that your favorite meal is unbalanced from an Ayurvedic standpoint, but you still want to eat it since it brings you great pleasure, you may bring it back into balance by adding a few simple spices. 

  • If you're eating items from the "cold" list that I've designated as "vata," for example, prepare them with a lot of ginger and garlic. 
  • The usage of ginger is strongly recommended. 
  • Some of you may be unfamiliar with the usage of spices. 
  • The parameters listed below will serve as a guide for you. 
  • I also recommend that you create some spice blends that you may use on a daily basis to make your meal more energizing. 

The herbs and spices listed below are important for Ayurvedic cooking. 

They are readily accessible at Indian stores that cater to the requirements of Indian immigrants living in other countries. 

  • Exotic plants are readily available in large cities, but even tiny villages are starting to carry them. 
  • Look for herb shops or Indian ethnic food in your phone book. 
  • Because so many individuals follow a vegetarian diet, certain items are accessible at health food shops. 

Purchasing spices: 

Buy all other spices whole, save curcuma, which is difficult to ground, and create powders yourself. 

  • Make sure the spices aren't too old since they lose their flavor with time. 
  • Because spices do not sell fast in certain stores, they are extremely old. 

For preparing powders for cooking or utilizing spices as medication, use a tiny stone or clay mortar, or even a small coffee grinder. 

  • You may keep the powder in securely sealed jars after you've ground the spice. 

Ajwain seeds have a thyme-like aroma. 

  • Ajwain is sold in Indian stores. 
  • If you don't have it on hand, thyme may be substituted. 

Thyme, on the other hand, is a gentler herb. 

Anise seeds, which resemble cumin seeds but are larger and greener in color, may be found nearly everywhere. 

Fennel is a similar plant, but its seeds are tougher, therefore it doesn't taste as well in cuisine as anise. 

Basil: Basil is currently extremely popular in the West, so there isn't much to say about it. 

  • Basil grown outside of India is milder than basil grown in India. 
  • I recommend keeping a green basil plant in your kitchen at all times since it may be used for both food and medicinal. 
  • It has been shown to boost the body's immunity. 
  • If the green basil plant isn't accessible all year, you may use dried basil leaves, but make sure they aren't more than two months old. 

Cardamom, sometimes known as little cardamom, is a well-known spice. 

  • To differentiate it from another Ayurvedic plant product known as "large cardamom," I write it as "small cardamom." As a result, the tiny cardamom is identical to the cardamom you're familiar with. 
  • It may even be found in supermarkets. Not the white kind, but the greenish one. 

Greater Cardamom vs. Big Cardamom: 

  • In terms of appearance and characteristics, this differs from tiny cardamom. 
  • Despite their similar names, they are not interchangeable since their characteristics are vastly different. 
  • The tiny cardamom balances the three humors, while the large cardamom promotes pitta. 
  • Low blood pressure may be treated well with big cardamom. 
  • Hypertensive patients should avoid it. 
  • The large cardamom is three times the size of the little cardamom and has a brown hue. 
  • It's sold at Indian grocery stores. 

Clove, Cinnamon, and Pepper: 

  • I'm sure these three don't need much explanation since they're used nearly everywhere in the globe. 
  • Cloves are tree buds that are harvested and dried in their natural form. 
  • Cinnamon is a tree's bark. 

White & Black Pepper: The fruit of a creeper is pepper. 

  • The husk of the matured fruits of the black pepper is removed to make white pepper. 
  • It gets less fragrant this way. 

Coriander: Coriander seeds are widely used as a spice and are widely accessible. 

  • Coriander leaves are used to spice salads and may be grown in pots. 
  • In the kitchen, seed powder is utilized. 

Cumin: When purchasing cumin, be cautious not to mistake it with carvy, which has different characteristics than cumin. 

  • In certain Indian grocery stores, it may be labeled as white cumin (straight translation from Hindi). 
  • Cumin is a spice in our culture, while carvy is mostly utilized in medicine. 

Curcuma is a yellow-colored root similar to ginger. 

  • Turmeric is another name for it. 
  • It's most often seen in powdered form. 
  • Because curcuma has a bright yellow hue, take cautious not to stain your clothing while using it as a meal or medication. 
  • Curcuma should be cooked in heated oil or ghee before adding the rest of the ingredients. 
  • You may also cook it in water for a long period, like in soups, lentils, and other dishes. 
  • Because of its powerful taste and flavor, you can't add it to the meal at the last minute. 

Dill is a plant that is well-known in the West. 

  • The seeds are utilized in both cooking and medicine in Ayurvedic medicine. 
  • Dill may be found at health food shops. 

Seeds of fenugreek are used as a spice. 

  • Fenugreek may be found at health food shops. 
  • Its sprouts may be eaten raw or cooked as a salad or vegetable. 

Its Indian name is methi or methe, and dried leaves may be purchased in Indian stores. 

Fresh ginger is preferred in cooking, although dried ginger is used in certain recipes. 

  • It is recommended that you have both on hand. 

Kalonji: These are black, small triangular seeds with a rounded base. 

  • Kalonji is often mistakenly referred to as black cumin. 

Carvi or caraway, which is really a type of cumin, is known as "black cumin" in India. 

  • Some people mistake kalonji seeds with onion seeds. 
  • As a result, be cautious while purchasing this spice. 
  • The plant is labeled kalonji in Indian stores, despite the fact that it may be translated as "black cumin" in English. 

Mustard seeds are utilized in Ayurvedic cooking and medicinal treatments. 

  • They may be found at both Indian and health food stores. 
  • Fresh, tender mustard leaves may be eaten raw as a vegetable. 

SPICE Mixes.

You may use your spices alone or in a combination of one or two, but having some spice mixtures on hand is also useful. 

  • These combinations are more handy and make things easier if you are new to Ayurvedic cooking. 
  • Make a six-month supply of the different combinations in tiny batches. 
  • Ground spices, as you may know, lose their worth faster than seeds. 

Spices should be thoroughly cleaned before being placed in bottles for usage or powdered, since they may include tiny stones or other debris. 

  • Ajwain must be cleaned and dried before use. 
  • When you submerge it in water, the stones or soil will sink, but the ajwain seeds will float. 
  • Remove them using a sieve and wash them again in the same way. 
  • Place the ajwain on a linen or cotton napkin and spread it out with your hands to dry. 
  • Before you put it in a bottle, make sure it's totally dry. 

Spice powders should not be ground too finely since they will soon lose their taste. 

  • They also taste better if kept granular, like sand. 

I'll explain three such combinations, but you may create your own based on your time and needs. 

Spice Mixture #1. Coriander, 1 oz. spice mixture 1 ounce (25 grams) anise 

  • Clean the spices well. 
  • Put them in a bowl after grinding them with your coffee grinder (or mortar and pestle). 
  • Stir everything up well to ensure that everything is fully combined. 
  • Label and store the mixture in a clean, dry container. 

This Spice Mixture combination is "cool" in nature, and it will help to balance out all the "hot" meals. 

Spice Mixture #2 is a revitalizing blend that you may use on a regular basis. 

You shouldn't use it all the time since you'll grow bored of the same taste; nevertheless, you should use it often! 

2 ounces coriander 

2 ounces anise 

2 ounces cumin 

2 ounces ajwain 

2 ounces ginger Clove, 

1 ounce (25 gram) Cinnamon, 

1 ounce (25 grams) Pepper, 

1 ounce (25 gm) (25 gm) Nutmeg, 

1 ounce (25 gm) (25 gm) Fenugreek, 

1 ounce (25 gm) (25 gm) Big cardamom,

1 ounce (25 gm) (25 gm) Small cardamom, 

1 ounce (25 gm) (25 gm) Nutmeg flowers, 

1 ounce (10 gm) (10 gm) 

Clean all the above ingredients; dry them by either putting them in the sun briefly or place them in a lightly heated oven for about half an hour. 

  • Grind them with the coffee grinder (or mortar and pestle) and put them in a big bowl so that you can mix them properly. 
  • Store the mixture in a clean, dry jar. Label it. 
  • The dose per person in a meal is to teaspoon. 

Spice Mixture 3.# In this mixture the spices are not ground, but just mixed. 


1 ounce, (25 gm) (25 gm) Cumin, 

1 ounce,  (25 gm) (25 gm) Fenugreek, 

1 ounce, (25 gm) (25 gm) Coriander, 

1 ounce, (25 gm) (25 gm) Anise, 

1 ounce, (25 gm) (25 gm) Mustard seeds, 

1 ounce, (25 gm) (25 gm) 

After cleaning the spices well, put them in a big bottle so that it is only half filled. 

  • Shake the bottle until the spices are thoroughly mixed. 
  • Label your jar. 
  • This spice mixture is in balance and promotes strength. 
  • It has to be put in hot oil or ghee before you add the other ingredients to be cooked. 
  • If you are cooking in water, you can put them directly in the water. 
  • Dose per person in a meal is 1/2 teaspoon. 

You may use other combinations of spices according to your discretion and need, but keep in mind their effect on you. 

  • Always consult the tables where I have classified them according to their "hot" and "cold" properties. 
  • Take into consideration all the ingredients you are using in a meal and their Ayurvedic nature. 
  • I have given Spice Mixture 1 to be used with "hot" foods. 
  • For "cold" or vata-promoting foods, you should always think of using ajwain, garlic, and/or fenugreek. 
  • Spice Mixtures 2 and 3 will also help bring equilibrium.



Here I specifically mention three kinds of beans that are especially important in Ayurvedic cooking. 

They are also a good source of protein for vegetarians. 

Massor beans: 

  • These are available in Chinese and Egyptian food stores, as well as in some supermarkets. 
  • They are generally eaten without their skins and are pink in color. 
  • They are vata promoting but pacify pitta. 
  • They are taken with ghee for pacifying pitta. 

Mung beans: 

  • These beans can be cooked with or without their skin. 
  • Without skin, they cook quickly and are easier to digest. 
  • Both types are available in Indian or Chinese food shops or health food stores. 
  • They have a dark green skin and are yellow inside. 
  • Mung beans are known for balancing the three humors and therefore it is a good strength-promoting food when one is unwell or feels weak. 

Urad beans: 

  • Urad beans look the same as mung beans, but the outer skin is black. 
  • They take a long time to cook. 
  • They are available only at the Indian food shops. 
  • Urad beans are well known aphrodisiacs . 
  • Contrary to mung beans, these beans are strongly kaphaand pitta-promoting, and should be avoided when you are unwell, as they are heavy to digest.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.