ayurveda

Mode of ignorance

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As per Ayurveda, the modes of nature have been divided into three categories, Sattva, Rajas and Tama. They are the modes which act mainly on the physical and the mental behavior of a person and hence, have a nice as well as a predominant effect on the nature of a person.

The third and the most condemned guna is Tamo Guna or the mode of ignorance. This is the mode of carelessness and is directly with a negative and opposite mind. When one comes in the mode of ignorance, he can experience that his senses have gone to the verge of ignorance and are doing what is not to be done and are not doing which is to be done. Whatever wrong they do, they get firm conviction in the same that I am right.

The scripture Bhagwad Gita illustrates the effect of mode of passion on various activities.

Bg 14.8 — O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.

Bg 14.9 — ignorance, covering one’s knowledge, binds one to madness.;.

Bg 14.13 — When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested..

Bg 14.15 — When one dies in the mode of ignorance, he takes birth in the animal kingdom.

Bg 14.16 — and action performed in the mode of ignorance results in foolishness.

Bg 14.17 — from the mode of ignorance develop foolishness, madness and illusion.

Bg 14.18 — and those in the abominable mode of ignorance go down to the hellish worlds.;

This is a brief description of a personality situated in the mode of passion. Mode of ignorance is predominated by the astringent taste i.e. tastelessness and the food which is obnoxious. Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.. (Bhagwad Gita 17.10).

When a person is in the mode of ignorance, he is firm that what is good for him is actually bad and what is bad for him is actually good. He is very much lethargic, sleepy, mad and has got no control over his mind. Such a person becomes definitely commits Pragyaparadh, the cause of all mental miseries in the science of Ayurveda. He eats what is forbidden due to the urge of his tongue and what is not good for his health. He knows what the seasonal regime is and what is to be taken and what is not to be taken, but never cares to follow it. Since his senses are illuminated by ignorance, he has a faulty mindset and hence, is prone to mental illness.

He comes to the stage of madness and insanity and hence, has to suffer the result of the same.

 

The mode of passion: Rajo Guna

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As per Ayurveda, the modes of nature have been divided into three categories, Sattva, Rajas and Tama. They are the modes which act mainly on the physical and the mental behavior of a person and hence, have a nice as well as a predominant effect on the nature of a person.

The second guna is Rajo Guna or the mode of passion. This is the mode of hankering and is directly with a confused mind. When one comes in the mode of passion, he can experience that his senses have gone to the verge of uncontrolled behavior and are running hither and thither.

The scripture Bhagwad Gita illustrates the effect of mode of passion on various activities.

Bg 14.7 — The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity is bound to material fruitive actions.

Bg 14.9 — passion conditions one to fruitive action;.

Bg 14.12 —  O chief of the Bhāratas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.

Bg 14.15 —  When one dies in the mode of passion, he takes birth among those engaged in fruitive activities

Bg 14.16 — action done in the mode of passion results in misery,

Bg 14.17 — from the mode of passion, greed develops

Bg 14.18 — those in the mode of passion live on the earthly planets;

 

This is a brief description of a personality situated in the mode of passion. Mode of passion is predominated by the sour, salty and pungent taste and the food which is burning. Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease. (Bhagwad Gita 17.9).

When a person is in the mode of passion, he is unable to make discrimination between what is good and what is bad. He is very much jumbled, aggressive and has got little control over his mind. Such a person becomes confused about what to do and what not to and sometimes commits Pragyaparadh, the cause of all mental miseries in the science of Ayurveda. He eats what is forbidden sometimes due to the urge of his tongue and what is not good for his health, he sometimes omits the same. He knows what the seasonal regime is and what is to be taken and what is not to be taken, but sometimes follows and sometimes not. Since his senses are illuminated by confusion, he has a disturbed mindset and hence, is prone to mental illness.

He comes to the stage of delirium tremens and hence, may have to suffer the result of the same.

 

 

 

The mode of goodness

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As per Ayurveda, the modes of nature have been divided into three categories, Sattva, Rajas and Tama. They are the modes which act mainly on the physical and the mental behavior of a person and hence, have a nice as well as a predominant effect on the nature of a person.

The first and foremost of them is Sattva Guna or the mode of goodness. This is the most powerful mode for the mind and is related directly with a controlled mind. When one comes in the mode of goodness, he can experience that his senses have been illuminated by knowledge.

The scripture Bhagwad Gita illustrates the effect of mode of goodness on various activities.

Bg 14.6 — O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

Bg 14.9 — O son of Bharata, the mode of goodness conditions one to happiness.

Bg 14.11 — The manifestation of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

Bg 14.14 — When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.

Bg 14.17 — From the mode of goodness, real knowledge develops.

Bg 14.18 — Those situated in the mode of goodness gradually go upward to the higher planets

This is a brief description of a personality situated in the mode of goodness. Mode of goodness is predominated by the sweet taste and the food which is juicy. Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart (Bhagwad Gita 17.8).

When a person is in the mode of goodness, he is able to make discrimination between what is good and what is bad. He is very clean, tolerant and has control over his mind. Such a person never commits Pragyaparadh, the cause of all mental miseries in the science of Ayurveda. He never eats what is forbidden and what is not good for his health. He knows what the seasonal regime is and what is to be taken and what is not to be taken. Since his senses are illuminated by knowledge he has a clear mindset and hence, is very less prone to mental illness.

He may come to the stage of false arrogance of knowledge and hence, may have to suffer the result of the same.

 

The modes of nature in ayurvedic astrology

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The concept of Ayurveda not only limits itself to the gross body composed of the 5 elements, namely Fire, Earth, Water, Ether and Air but also has a finer understanding about the levels of working of the mind also. The working of the mind is indeed complicated and is influenced by many factors with which it associates. Since association carries with itself the fundamental nature of the entity as well as the person, we must be very much aware of the association we are having. As per Bhagwad Gita (13.22), the living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.

This verse is the very foundation of the human life and the famous proverb, “A man is known by his association”. The more elevated a person is (be it good or bad), the more we associate with him and the more we imbibe his/her qualities. Human beings are like sponges, very susceptible to the changes of the environment and hence, whatever they get in form of association, they immediately absorb and gain the characteristics which could be a boon as well as bane for them. A sponge doesn’t make any discriminations amongst the type of water in which it is kept and hence, absorbs both drain as well as Ganges water. This type of mentality of universal absorption is not enjoined in the scriptures whereby it is condemned to do anything and everything whimsically without thinking and consulting the scriptures. It is said (Bhagwad Gita 16.24), one should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.

Coming back to the topic of association, as per the authority of Bhagwad Gita, material nature consists of three modes – goodness, passion and ignorance. When the eternal living entity comes in contact with nature, he becomes conditioned by these modes. They are also termed as Satvaguna, Rajoguna and Tamoguna. Each of them has it’s own property and is responsible for to the respective behavior of the person who imbibes the relative proportion of the modes.

As soon as the person comes into contact with these modes of nature, his behavior changes and he becomes a person who can have a significant role in the upliftment as well as degradation of the society. These modes, being the precursors of the mind have their own ways of activities and accordingly they influence a person. As stated in Bhagwad Gita (14.10), sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.

Therefore, a tug-of-war is there amongst the modes which keep on affecting us. Sometimes, we feel ourselves being more inclined to activities coming under Goodness sometimes Passion and sometimes Ignorance. This regular molestation by the modes of nature is the cause of suffering of the mind. Since the modes play their roles by the method of association, a thoughtful person must therefore, never be careless about what he is up to.

Association happens through two gateways, things which remain in the outside world and things which enter our body. In other words, Environment and Food are the two main gateways of association. The food we eat has 4 portions, one goes as essence to body, one goes as waste, one goes as effect on mind and one goes on the karmic reactions. Therefore, the type of food we eat has an effect on our heart as well as mind. It is well said, “You become what you eat”. Therefore, one must be very careful about the food one is eating and whom is cooking. An analogy can be given to understand the same. For eg. If we eat the food cooked by person who has tuberculosis, we will be struck with the same. Similarly, if we eat the food cooked by a person with malefic intention, we ought to get the same. The practical aspect comes out in the case of difference of taste of the same food cooked with same ingredients by the mother and the hired cook. Mother cooks with love for her child and hence, food has a taste incomparable to others whereas the food cooked by a hired cook has a taste that we cease to eat as soon as possible.

Environment has a great impact on the levels of our consciousness, and this can be demonstrated by the types of houses we choose to live in. A person who is deliberately living in small house despite of being all rich is evident of his shrewd mentality if he thinks deep within. The hours of work are evident of the same things. The early morning hours have a different aura, the afternoon has a different and similarly do evening and mid night. The analogy can be given of a student. A student can study anywhere but the place of library is conducive for him rather than a DJ club.

Therefore, one must be very careful in choosing the association and the modes one imbibes from them and one can take an idea about whatever is good and bad from the results these modes show individually. The astrological influence of the planets help a person to revive the modes, since each of them has it’s own mode, owing to the fundamental nature of the planet itself.

The concept of Kapha in Ayurvedic Astrology

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kapha in AyurvedaThe element of cohesion which circulates in our body is termed as Kapha. This Kapha element is responsible for the natural cohesion and lubrication of the bodily pathways. As per the classical Ayurvedic texts such as Charak Samhita, the body is composed of three main elements or Doshas namely Vata, Pitta and Kapha which when present in their natural form, maintain the body and perform the required tasks.

But when any one of them is disturbed, there is an upheaval in the natural system and as a result, we are a victim of a particular disease. This also indicates that some of the positive planetary influences have been distorted and hence, there is a requirement of rectification.

Out of these three elements, the Kapha element makes the move by balancing the cohesion in the body.Kapha forms the major element of importance in the immune and respiratory system of human body. As per ayurvedic texts, the number of diseases due to Kapha disturbance are 10 in number since they involve malfunctioning of the respiratory aspect of the system.

The Kapha element of the body is divided into five types, each of which is located in different parts of the body. The five types of Kapha are

S.No.   Subtypes of Kapha Locations Actions
1.   Kledaka Upper part of stomach Lubricates the food, helps them to mix with juices, forms a protective covering over the inner line of gastric mucosa.
2.   Tarpaka Head and sinus cavities. Keep the nose, mouth, eyes moist and well protected.
3.   Bodhaka Tongue Salivation and primary lubrication of food, Taste identification.
4.   Shleshmaka Joints Lubrication of joints
5.   Avlambaka Chest, lungs and lower back. Keeps the chest, lungs, and back very strong, facilitates strong muscles and protects the heart.

The major place of location of Kapha element is the joints, which is indicated by the synovial fluidwhich is responsible for the greasing and lubrication of the joints.

Kapha element is responsible for functions like taste identification, sweetness, plumpness, cohesion etc. The principal action of Kapha is to regulate the cohesive activity and the soothing activities.

As per Vedic astrology, there are some planets and their associated zodiac signs which are associated with the Kapha element. The planets and the zodiac signs have earth element as their essential principle and hence, they become Kapha planets. They are as follows:

Zodiac signs: Taurus, Cancer, Pisces

Planets: Moon, Venus (primary), Jupiter (primary) Saturn (secondary),

These planets have their central element of support as earth and hence, when they become the Lagna planet or have an effect on the central houses of the Kundali chart, the influence of these planets causes disturbance or regulation of Kapha in the body of the individual. Depending upon their own positions in the Kundali, these planets have their multiple effects on the Kapha element and hence, the effect can be seen in miniscule or macroscopic form.

The Kapha element is affected by many of the processes happening inside the body, primarily digestion. When digestion is impaired, the undigested food becomes cold and increases Kapha production. Therefore, the food must be allowed to digest itself completely so as to allow complete regulation of the Kapha movement.

There are six tastes as per ayurvedic texts, viz. Sweet, Sour, Salty, Bitter, Hot and Astringent. The tastes are beneficial for Kapha balancing are bitter, astringent and hot and the rest three are helpful in Kapha aggravation. Therefore, a diet comprising of hot, bitter and astringent taste shall be helpful in the balancing of Kapha.

Properties of Kapha:

  • Oily.
  • Cold.
  • Heavy.
  • Stable.
  • Viscous.
  • Dense.
  • Smooth.

The physical characteristics of a Kapha person are:

  • Frame:   Large
  • Weight:   Heavy
  • Skin:   Thick, oily, cool, pale and fair.
  • Hair:   Thick, oily, dark or light.
  • Teeth:   Strong, white and well formed.
  • Eyes:   Big, attractive, blue, thick eyelashes.
  • Forehead:   Large & broad.
  • Neck:   Large and thick.
  • Eye lashes:   Large, thick, oily and firm.
  • Nose:   Thick, big, oily and firm.
  • Voice:   Pleasant, deep, good tone.
  • Speech:   Slow, monotonous and melodious.
  • Nails:   Thick, oily waxy and lustrous.
  • Sweating:   Slow to start but not profuse.
  • Faeces:   Normal.
  • Urine:   Moderate and clear.
  • Pulse rate:   Broad, slow and moves like a swan.
  • Physical activity:   Lethargic.
  • Sleep:   Heavy, prolonged and excessive.
  • Thirst:   Slight.
  • Appetite:   Slow and steady.
  • Joints:   Firm and large.
  • Circulation:   Moderate.
  • Endurance:   High.
  • Habits/Hobbies:   Water, sailing, flowers, cosmetics, business ventures, cooking.
  • Tendency to contract disease (type):   Retention of water, Kapha diseases.
  • Tendency to spend:   Spends slowly and saves money.

The mental characteristics of a Kapha person are:

  • Mind:   Calm, slow, receptive.
  • Emotion:   Greedy, attached and self content.
  • Faith:  Steady and loyal.
  • Memory:   Slow but prolonged.
  • Dream Running:   Watery/Ocean.
  • Mental nature:   Slow, definite and not talkative.
  • Neurotic tendencies:   Depression, unresponsiveness and sorrow.
  • Temperament:   Content and conservative.
  • Positive emotions:   Love.
  • Negative emotions:   Attachment.

Kapha Mental nature according to the 3 Guna’s:

  • Sattvic (Pure):   Calm, peaceful, content, stable, consistent, loyal, loving, compassionate, forgiving, patient, devoted, receptive, nurturing, supportive, strong faith.
  • Rajasic:   Controlling, attached, greedy, materialistic, sentimental, needing security, seeking comfort and luxury.
  • Tamasic:   Dull, gross, lethargic, apathetic, slothful, coarse, slow comprehension, insensitive and a thief.

Signs of increased Kapha in a person:

  • Decreased Agni.
  • Hunger goes down.
  • More salivatory secretions.
  • Laziness.
  • Heaviness.
  • Pale.
  • Cold.
  • Tone of muscles will reduce.
  • Breathlessness.
  • Cough.
  • More sleep.
  • Congestion.
  • Swelling.
  • Accumulation of fluid.

Signs of decreased Kapha in a person:

  • Vertigo.
  • Hollowness in organs.
  • Feel palpations (Mucus around the heart).
  • Weakness in joints.

The methods to balance Kapha are just opposite to the nature of Kapha. The regular use of pure unadulterated honey helps a lot in regulation of Kapha.

For more details on Gem Therapy or Puja, you can visit our website www.shubhpuja.com

 

Pitta Dosh in Ayurvedic Astrology

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Our body comprises of three elements Vata (air), Pitta (bile) and Kapha. pittaThe element of heat which circulates in our body is termed as Pitta. This Pitta element is responsible for the movement of nutrition and the bodily functions related to balance of body temperature. An equitable balance among three doshas, provide vitality and health to human beings.

But when any one of them is disturbed, it upsets the equilibrium and we stand suffering from variety of diseases. According to Vedic treaties in Vedic astrology, the movement in zodiac and transit effect of planetary influence is largely responsible for such health issues.

Pitta plays a vital role in the movement of nutrition on the body. Pitta forms the major element of importance in the digestive system of human body. As per ayurvedic texts, the number of diseases due to Pitta disturbance are 20 in number since they involve malfunctioning of the digestive aspect of the system.

The Pitta element of the body is divided into five types, each of which is located in different parts of the body. The five types of Pitta are

S.No. Subtypes of Pitta Locations Actions
1. Pachaka Lower part of stomach and small intestine Digestion
2. Ranjaka Liver, spleen, stomach Formation of blood
3. Sadhaka Heart / Brain Effect on mental function – fear/bravery, calmness / anger confusion / clarity
4. Alochaka Eye Vision
5. Bhrajaka Skin Temperature regulation, sweating, color and complexion

 

Pitta element is located in the Liver, which secretes the digestive juices moving into stomach.

Pitta plays important role in regulating the digestive processes in the body and ensure that nutrition reaches to every part of our body.

As per Vedic astrology, there are some planets and their associated zodiac signs which are associated with the Pitta element. The planets and the zodiac signs have fire element as their essential principle and hence, they become pitta planets. They are as follows:

Zodiac signs: Aries, Leo, Sagittarius, Scorpio

Planets: Mars, the Sun, Jupiter (secondary), Ketu.

These planets have their central element of support as fire and hence, when they become the Lagna planet or have an effect on the central houses of the Kundali chart, the influence of these planets causes disturbance or regulation of Pitta in the body of the individual. Depending upon their own positions in the Kundali, these planets have their multiple effects on the Pitta element and hence, the effect can be seen in microscopic form.

There are six tastes as per ayurvedic texts, viz. Sweet, Sour, Salty, Bitter, Hot and Astringent. The tastes are beneficial for Pitta balancing are sweet, astringent and bitter and the other aggravate Pitta. Diet comprising of sweet, bitter and astringent taste shall be helpful in the balancing of Pitta.

Properties of Pitta:

  • Oily
  • Hot
  • Light
  • Intense
  • Fluid
  • Malodorous
  • Liquid

The physical characteristics of a Pitta person are:

  • Frame:   Moderate.
  • Weight:   Moderate.
  • Skin:   Soft, oily, warm & yellowish.
  • Hair:   Soft, oily & goes Grey early.
  • Teeth:   Moderate, soft and bleeding gums.
  • Eyes:   Sharp, Grey or Yellow.
  • Forehead:   Moderate with folds.
  • Neck:   Medium.
  • Eye lashes:   Small, thin and fine.
  • Nose: Medium.
  • Voice:  High pitch, sharp, moderate & good.
  • Speech:   Sharp, clear and cutting.
  • Nails:   Soft and Pink.
  • Sweating:   Profuse but not enduring.
  • Faeces:   Soft and loose.
  • Urine:   Profuse and Yellow.
  • Pulse rate:   Moderate, jumps like a frog.
  • Physical activity:   Moderate.
  • Sleep:   Little but sound.
  • Thirst:   High.
  • Appetite:   Good and sharp.
  • Joints:   Loose.
  • Circulation:   Good.
  • Endurance:   Moderate but focused.
  • Habits/Hobbies:   Likes competitive sports, debates, politics, hunting and research.
  • Tendency to contract disease (type):   Disease of heat infection, blood and liver.
  • Tendency to spend:   Spends moderately and methodically.

The mental characteristics of a Pitta person are:

  • Mind:   Aggressive and intelligent.
  • Emotion:   Aggressive and irritable.
  • Faith:  Determined.
  • Memory:   Sharp.
  • Dream Running:   Fiery, angry, passionate & swimming.
  • Mental nature:   Intelligent, argumentative & convincing.
  • Neurotic tendencies:   Angry, irritable and contentious.
  • Temperament:   Motivated.
  • Positive emotions:   Courage
  • Negative emotions:   Anger.

Signs of increased Pitta in a person:

  • Yellowish appearance in urine, faeces, skin, eyes (jaundice).
  • Sharp hunger (even more so than usual).
  • Sharp thirst (even more so than usual).
  • Burning sensations.
  • Little sleep, fiery and angry.

Signs of de-creased Pitta in a person:

  • Feeling of coldness.
  • Glow of texture of the skin goes down.
  • Calmness.

The methods to balance Pitta are just opposite to the nature of Pitta. The regular use of Indian Cow Ghee helps a lot in regulation of Pitta.

Gem therapy is highly beneficial in regulating Pitta. Based on horoscope analysis, use of stones like Ruby, Yellow Sapphire, Cats eye and red coral can greatly improve Pitta Dosha.

In our ancient literature, there are numerous pujas/yagnas which can be performed for regulating Pitta or other doshas.

For more details on Gem Therapy or Puja, you can visit our website www.shubhpuja.com

 

 

The concept of Vayu in Ayurvedic Astrology

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vata Ayurveda

The element of Air which circulates in our body is termed as Vata (Vayu). This vayu element is responsible for the movement in the bodily functions. As per the classical ayurvedic texts such as Charak Samhita, the body is composed of three main elements or Doshas namely Vata, Pitta and Kapha which when present in their natural form, maintain the body and perform the required tasks.

But when any one of them is disturbed, there is an upheaval in the natural system and as a result, we are a victim of a particular disease. This also indicates that some of the positive planetary influences have been distorted and hence, there is a requirement of rectification.

Out of these three elements, the Vata element is of prime importance since the natural movement of everything in the body is done by the same element. Vata forms the major element of importance in the system of human body. As per ayurvedic texts, the number of diseases due to Vata disturbance are maximum in number since they involve malfunctioning of the locomotory aspect of the system.

The Vata element of the body is divided into five types, each of which is located in different parts of the body. The five types of Vata are

  • Prana Vata (प्राण)
  • Apana Vata (अपान)
  • Vyana Vata (व्यान)
  • Samana Vata (समान)
  • Udana Vata (उदान)

The major place of location of Vata element is the large intestine, which is indicated by the absorption of large amounts of water, resulting in drying of the undigested food in the body.

Vata element is responsible for functions like circulation, respiration, excretion, sensory signal transmission, digestion, locomotion etc. The principal action of Vata is to regulate the natural movements in the body and hence, as soon as there is some unnatural activity being done by an individual, the first doshwhich gets aggreviated is the Vata element.

As per Vedic astrology, there are some planets and their associated zodiac signs which are associated with the Vata element. The planets and the zodiac signs have Vata element as their essential principle and hence, they become Vata planets. They are as follows:

Zodiac signs: Gemini, Virgo, Libra, Capricorn, Aquarius

Planets: Mercury, Saturn, Venus (secondary), Rahu.

These planets have their central element of support as Vata and hence, when they become the Lagna planet or have an effect on the central houses of the Kundali chart, the influence of these planets causes disturbance or regulation of Vata in the body of the individual. Depending upon their own positions in the Kundali, these planets have their multiple effects on the Vata element and hence, the effect can be seen in miniscule or macroscopic form.

The Vata element is affected by many of the processes happening inside the body, primarily digestion. When digestion is impaired, the process of Vata circulation is obstructed due to toxins acting as obstruction. These toxins are free radicals which have been formed out of undigested food. Therefore, the food must be allowed to digest itself completely so as to allow complete regulation of the Vata movement.

There are six tastes as per ayurvedic texts, viz. Sweet, Sour, Salty, Bitter, Hot and Astringent. The first three tastes are beneficial for vata balancing and the rest three are helpful in vata aggravation. Therefore, a diet comprising of sweet, sour and salty taste shall be helpful in the balancing of Vata.

Properties of Vata:

  • Cold.
  • Dry.
  • Light.
  • Irregular.
  • Mobile.
  • Rarefied.
  • Rough.

The physical characteristics of a Vata person are:

  • Frame:   Thin.
  • Weight:   Low.
  • Skin:   Dry, Rough, Cool and Dark.
  • Hair:   Full colour and Dry.
  • Teeth:   Protruding with space in between.
  • Eyes:   Small, Dry, Active, Brown or Black.
  • Forehead:   Small and Wrinkled.
  • Neck:   Thin and Long.
  • Eye lashes:   Small, Dry and Firm.
  • Nose: Thin, Small, Long, Crooked and Dry.
  • Voice:  Low, Weak and Hoarse.
  • Speech:   Fast and Interrupted.
  • Nails:   Rough & Brittle.
  • Sweating:   Scanty.
  • Faeces:   Hard and Dry.
  • Urine:   Scanty.
  • Pulse rate:   Thready, Feeble (moves like a snake).
  • Physical activity:   Very active.
  • Sleep:   Scant, Interrupted.
  • Thirst:   Varied.
  • Appetite:   Varied to low.
  • Joints:   Stiff and crack easily.
  • Circulation:   Poor, Variable.
  • Endurance:   Poor and gets easily exhausted.
  • Habits/Hobbies:   Speed, Travelling, Parks, Jokes, Stories, Trivia, Artistic activities & dancing.
  • Tendency to contract disease (type):   Nervous and Pain.
  • Tendency to spend:   Spends quickly.

The mental characteristics of a Vata person are:

  • Mind:   Restless, Active & Curious.
  • Emotion:   Fearful, Insecure & Anxious.
  • Faith:  Wavering and Changeable.
  • Memory:   Recent = Good.  Remote = Poor.
  • Dream Running:   Flying/Jumping.
  • Mental nature:   Quick, Adaptable, Indecisive.
  • Neurotic tendencies:   Hysteria, Trembling & Anxiety Attacks.
  • Temperament:   Nervous and Changeable.
  • Positive emotions:   Adaptability.
  • Negative emotions:   Fear.

Signs of increased Vata in a person:

  • Decrease in weight.
  • Poor circulation.
  • Darkness in skin and around eyes (Synosis).
  • They eat more hot food and drinks and need a warm environment.
  • Tremors.
  • Fullness of abdomen.
  • Constipation.
  • Loss of energy.
  • Loss of sleep.
  • No co-ordination between sensory organs.
  • Too chatty with irrelevant speech.
  • Vertigo.
  • Un-confident.
  • Un-decisive.

Signs of de-creased Vata in a person:

  • Weakness in all body parts.
  • Lazy when working.
  • Heaviness in body.
  • Oversleeping.
  • Likes to speak very little.
  • Confused mind.

The methods to balance Vata are just opposite to the nature of Vata. The regular use of unrefined oils helps a lot in regulation of vata.

And moreover, the planets associated with Vata can be calmed by the respective pujas which we arrange at #Shubhpuja.