Showing posts with label Ayurvedic Studies. Show all posts
Showing posts with label Ayurvedic Studies. 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.

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.


    The original Indian system of medicine is known as Ayurveda ("Science of Life"), which is typically written as a single word in English.

    Ayurveda is basically naturopathic medicine, stressing prevention while also offering a wide range of treatments. 

    It is used alongside modern treatment in India and is promoted as a way of life for people seeking excellent health and longevity. 

    • Although it cannot be considered a philosophical tradition, Ayurveda is based on Hindu metaphysics. 
    • The old Atharva-Veda is usually thought to be supplemented by the Ayurveda. 
    • The oldest documented ideas on anatomy, as well as curative and preventative medicine, may be found in this holy text. 

    Ayurveda is often considered as a fifth branch, or "collection," of the Vedic legacy, due to its cultural significance. 

    • According to legend, the Ayurvedic body of knowledge initially consisted of 100,000 stanzas collected in a book with over a thousand chapters. 
    • While medicine was certainly performed in the early Vedic period, no complete work has survived to the present day. 

    The Sushruta Samhita and the Caraka-Samhita are the oldest surviving medical texts of encyclopedic breadth. 

    The previous work dates back to pre-Buddhist periods in certain parts, but it was only finished in its current shape in the early years of the Common Era. 

    • In the Mahabharata ( l.4.55), Sushruta is described as the grandson of King Gadhi and the son of the sage Vishvamitra, which, according to the corrected chronology used in this book, places him approximately sixty-two generations before the Bharata war, or around 3000 e.C.E. 
    • Sushruta's name literally means "well heard," implying that he was especially adept at hearing and comprehending information. 

    It's impossible to say how much of the original medical information may be discovered in the surviving Sushruta Samhita. 

    • We do know, however, that there were competent doctors throughout the Vedic Era, according to hymns in the Rig-Veda and Atharva-Veda. 
    • Around 800 c.E., the later medical collection, which was also constantly updated, was most likely given its current form. 
    • However, its purported creator, Caraka, lived several centuries earlier, since he is believed to have been King Kanishka's court-physician (781 20 C.E.). 

    Caraka's name recalls us that ancient doctors used to wander (cara) from place to place providing their medical services, albeit maybe not the famous Caraka himself. 

    According to the Sushruta Samhitd ( l. l.59), the Ayur-Vedic system of medicine is divided into eight branches: 

    ( I ) surgery;

    (2) treatment of diseases of the neck and head; 

    (3) treatment of physical diseases of the torso, arms, and legs; 

    (4) treatment of childhood diseases; 

    (5) processes for counteracting baneful occult influences; 

    (6) treatment of childhood diseases ( vajikarana). 

    The formal resemblance between Ayurveda and Patanjali's eightfold Yoga, which has been noted by Hindu authorities, is entirely accidental, but certain traditional authorities have taken note of it. 

    Ayurveda and Yoga, on the other hand, share a number of significant ideas and practices. 

    Most importantly, the writers and editors of the aforementioned medical reference books embraced the Yoga Samkhya tradition's philosophy. 

    • As a result, the Sushruta-Samhita seems to have been altered at some time in the light of ishvara Krishna's dualist method of thinking, as outlined in his Samkhya Karikd. 
    • On the other hand, the Caraka-Samhita includes echoes of epic Samkhya Yoga philosophies. 
    • It's also worth noting that some ancient Sanskrit interpreters thought that the same Patanjali who authored the Yoga-Sutra also penned a renowned grammar treatise and a treatise on medicine. 

    Both Ayurveda and Yoga emphasize the interconnectedness of the body and mind. 

    Physical disorders may have a negative impact on the psyche, and mental imbalance can contribute to a variety of illnesses. 

    • A healthy existence, according to Ayurveda, must be both joyful (sukha) and morally decent (hita). 
    • A happy life, according to Ayurvedic definition, is one that is physically, intellectually, morally, and even smart. 
    • The Yoga literature also emphasizes the close connection between ethical behavior and happiness. 

    The Ayurvedic experts advise cultivating calm, self-knowledge, and caution. 

    • Self-actualization (in Abraham Maslow's meaning) was integrated into Hindu doctors' medical philosophy and practice. 
    • We can easily see how such a life would provide a solid foundation for pursuing the spiritual goal of Self-realization (atma-jnana). 
    • David Frawley goes so far as to declare in his book Ayurveda and the Mind, "Ayurveda is the healing branch of yogic science." Ayurveda's spiritual component is yoga. 

    Yoga's therapeutic component is known as Ayurveda. 

    The idea of the different life currents (vayu) in the body, which dates back to the AtharvaVeda, is a significant link between AyurVeda and Yoga. 

    • The various kinds of life energy (prana) are believed to flow via thirteen conduits (nadis) according to medical experts, while the HathaYoga texts typically cite fourteen such major channels. 
    • A difference is often drawn between these conduits and bigger ducts (known as dhamanf) that transport fluids such as blood. 
    • The Ayurvedic concept of this network of channels differs significantly from the Tantric approach, which focuses more on the subtle body. 
    • The significance of starting breath control practice in the appropriate season is acknowledged in Hatha-Yoga. 

    Ayurveda provides the medical foundation for this tradition, according to which the body humors (dosha) fluctuate with the seasons. 

    The doshas are also mentioned in a number of Yoga texts, such as the fifth-century Yoga-Bhashya (1.30), which defines disease as a "imbalance of the components (dhatu) or the activity of the secretions (rasa)." 

    Vacaspati Mishra, in his nineteenth-century interpretation on this scripture, argues that the components are air (vata), bile (pitta), and phlegm (kapha), or the doshas. 

    • This is medical terminology. 
    • The doshas are also often mentioned in Hatha-Yoga literature, which is concerned with the body's optimum functioning. 
    • The correct balance of body components is thought to be the key to good health. 
    • These may be found all throughout the body, although in varying concentrations at different locations. 

    Vata rules the neurological system, heart, large intestines, lungs, bladder, and pelvis, whereas pitta rules the liver, spleen, small intestines, endocrine glands, blood, and sweat, and kapha rules the joints, mouth, head and neck, stomach, lymph, and adipose tissue. 

    • Vata builds up below the navel, kapha builds up above the diaphragm, and pitta builds up between the diaphragm and the navel. 

    Ayurveda also identifies seven kinds of tissue (dhdtu) and three impure substances (ma/a) in addition to the three doshas. 

    • Blood plasma (rasa), blood (rakta), flesh (mamsa), fat (meda), hone (asthi), bone marrow (majjan), and sperm (semen) are the dhatus (shukra). 
    • Feces (purisha), urine (mutra), and perspiration are the ma/as, or waste products (sveda, lit. "sweat"). 
    • These physical components are also addressed in the Yoga texts on occasion. 

    This is also true of the susceptible or sensitive zones (marman), which the Rig Veda previously mentions (6.75 . 1 8). 

    There are 107 marmans, which are essential links between flesh and muscle, bones, joints, and sinews, or between veins, according to Ayurveda. 

    • As part of the Chinese and Japanese martial arts' hidden knowledge, a strong strike to certain of these marmans may result in death. 
    • Kalarippayattu, a South Indian martial art, identifies 1 60 to 220 such sensitive spots in the body. 
    • The body is divided into three levels in this system: the fluid body (which includes tissue and waste products), the solid body (which includes muscles, bones, and the marmans), and the subtle body (which includes important energy pathways and collecting places). 

    Injury to a marman disrupts the flow of the wind element, resulting in serious bodily issues that may lead to death. 

    • A quick slap to the wounded region may sometimes restore the flow of life energy and therefore avoid the worst from happening. 
    • The marmans rely on the flow of prana, and there are no marmans without priina. 
    • The moon regulates the flow of life energy via these sensitive points. 

    In ancient Hindu sexology, a similar teaching advises stimulating certain sensitive regions on the woman's body only on certain lunar days. 

    Some Yoga texts, such as the Shandilya-Upanishad ( 1. 8. 1 f. ), mention about eighteen marmans, while the Kshurikii-Upanishad ( 1 4) says the yogin should use the "mind's keen blade" to cut through these important places. 

    • In other words, the marmans seem to be seen as obstructions in the flow of the life energy that may be cleared by focus and breath control. 
    • The notion of ojas, or vital energy, which is described in the Atharva-Veda, is one that both Ayurveda and Yoga share (2. 1 7 . 1 ). 
    • Both systems use different methods to increase ojas (the "lower" kind). 
    • Sexual abstinence is the most commonly advised technique for increasing vital force in Yoga.

    Hunger, bad nutrition, overwork, anger, and worry—all the physical and emotional conditions that drain one's enthusiasm for life—decrease Ojas with age. 

    Their polar opposites produce ojas, which ensures excellent health. 

    • When ojas levels are low for a long time, it causes degenerative illnesses and premature aging. 
    • Ojas is found throughout the body, but it is particularly concentrated in the heart, which also serves as the physical anchoring for awareness. 
    • While there are half a handful of "lower ojas" in the body, there are only eight droplets of "upper ojas" in the heart, according to Cakrapani's commentary on the Caraka-Samhita. 
    • The smallest waste of this essential energy is believed to result in death, and it cannot be replaced. 

    Hatha-Yoga and Ayurveda also use purification methods, such as self-induced vomiting (vamana) and physical cleaning (dhauti). 

    These methods have a beneficial impact on the body's metabolism, among other things. 

    • Furthermore, Ayurveda recognizes thirteen types of internal heat (agni), among which the digestive heat (jathara-agni) is often addressed by Hatha-Yoga experts. 
    • Physical well-being (arogya) is unquestionably one of Hatha-precondition Yoga's and intermediate objectives. 

    Even Patanjali cites "adamantine robustness" of the body as one of the characteristics of physical perfection (kaya-sampad) in his Yoga-Sutra (3.46). 

    • Patanjali talks about the perfection of the body and senses as a consequence of the decreasing of impurities as a result of asceticism in another aphorism (2.43). 
    • Furthermore, he claims (2.38) that chastity provides vitality (vlrya). 
    • Patanjali mentions illness (vyadhi) as one of the mind's distractions (vikshepa) that impede development in Yoga in aphorism 1.30. 

    The Shiva-Svarodaya, a several hundred-year-old yogic text, emphasizes breath control as the most important method of attaining or sustaining well-being, as well as gaining esoteric knowledge and abilities, wisdom, and even liberation. 

    The method of svarodaya—derived from svara ("sound [of the breath]") and udaya ("rising")—is described as a science promoted by the siddha-yogins in one verse (3 1 4). 

    • A wide variety of purificatory acts are described in the Sat-Karma-Samgraha ("Compendium of Right Acts"), a Yoga book written by Cidghanananda, a student of Gaganananda of the Natha sect. 
    • These are designed to prevent or treat a variety of diseases caused by bad luck or a failure to follow the recommended dietary and other regulations, such as those concerning the appropriate place and timing.
    • To cure oneself, Cidghanananda instructs the yogin to first employ postures (asana) and occult medicines. 

    The connection between Yoga and Ayurveda is explicitly recognized in Yogananda Natha's AyurvedaSutra, a sixteenth-century book in which the author uses Patanjali's Yoga-Sutra and also examines food and fasting as effective methods of health. 

    The relative prevalence of the three gunas in food is investigated. 

    • The gunas—sattva, rajas, and tamas—are also a component of Ayurveda's medicinal philosophy. 
    • Asymmetry in the body's components or humors indicates asymmetry in the gunas, and vice versa. 
    • All limited life is, in some ways, the consequence of a disequilibrium of the gunas; they are only perfectly balanced at the transcendental plane of Nature (prakriti-pradhtina). 

    The three humors (dosha) are sometimes thought to be physical faults, whereas the three gunas are thought to be mental problems. 

    • Wind sattva, bile rajas, and phlegm tamas are the three elements that are connected. 
    • Ktiya-kalpa is an Ayurvedic practice that closely aligns with Hatha Yoga's goal of producing a long-lived, if not immortal, body. 
    • This is a tough rejuvenation process that requires extended seclusion in darkness, strict food restrictions, and the use of hidden potions. 
    • Tapasviji Maharaj, a modern-day saint, is said to have undergone this therapy many times, each time emerging from his solitary confinement in a dark hut looking and feeling completely revitalized. 

    The medieval Siddha tradition of northern India shows a strong link between Ayurveda, Yoga, and alchemy (rasayana, from rasa "essence" or "silver" and ayana "course"). 

    The followers of this significant school sought physical immortality via kaya-sadhana, or "body cultivation," a complex psychophysiological technique. 

    • The many schools of Hatha-Yoga sprang from this, which may be considered the preventive branch of Hindu medicine on one level. 
    • Surprisingly, one book on medicine, written by a man named Vrinda, is titled Siddha-Yoga. 
    • Yoga-Shataka is the title of another medical book attributed to Nagarjuna ("Century [of Verses] on Yoga"). 

    South India has developed a second separate medicinal system, which is similar to Ayurveda. This method is linked to the Siddha tradition, which originated in Tamil-speaking nations. 

    • It has a stronger link to alchemy than Ayurveda and uses a huge variety of medicines derived from plants and chemicals. 
    • Astrology, mantras, and medicines, which are called as mani, mantiram, and maruntu in Tamil, are its three main diagnostic and therapeutic techniques. 
    • It also incorporates asanas (postures) and breath control. 

    This alternative medical system, which has received little study, was established by the mythical Sage Akattiyar (Sanskrit: Agastya), who is credited with over two hundred publications. 

    • He is the first of eighteen siddhas, or completely accomplished adepts, who are revered in the Indian peninsula's south. 
    • Agastya was an old seer who wrote many Rig-Veda hymns, and this archaic text ( 1. 1 79) even has a dialogue between him and his wife Lohamudra. 
    • He is known as being of tiny height, and he is often portrayed as a dwarf in iconography. 
    • His name has long been linked to South India, where he is revered in the same way that Matsyendra Natha is revered in the north. 

    Teraiyar was an adept and famous healer who was historically regarded one of Agastya's pupils yet lived as late as the fifteenth century C.E. 

    • Only two of his masterpieces, the Cikamanivenpa and the Natikkottu, are still accessible (on pulse diagnosis). 
    • A portion of the Noyanukaviti (on hygiene) has also been discovered. 

    The following stanzas appear in the previously stated work: 

    We will sleep only at night, not during the day; we will have sexual intercourse once a month; we will drink water only at meals, even if we are thirsty; we will not eat any bulbous root of any plant other than karanai; we will not eat any unripe fruit other than the tender plantain; we will take a short walk after a friendly meal; what does death have to do with us? We shall take an emetic once every six months; a purgative once every four months; naciyam once every month and a half; we shall shave the head twice every fortnight; we shall anoint ourselves with oil and bathe once every fourth day; we shall apply collyrium to the eyes every third day; we shall never smell perfumes or flowers in the middle of the night; So, what role does death play in our lives? 

    The siddhas of South India, like their northern counterparts, were interested in longevity and even aspired to immortality in a transubstantiated body, as shown by the following words.

    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.