Snehana vidhi is an ayurvedic method of treating diseases through oil massage. Snehana or oiling plays a significant role in Panchakarma in Ayurveda. Panchakarma is the five methods of acquiring good health. Oiling is necessary before the other purgatory techniques are applied. For the elimination of doshas (tendencies) present in the body, first snehan, then svedan and then vaman (vomiting) and virechan (purgation) should be done. Various Oil Massages To Treat Diseases In Ayurveda Ghee (clarified butter) has cooling properties and, being oily, diminishes the burning sensation and improves voice and color. Oil is smooth, hot and heavy, and diminishes gas and kapha (phlegm). It makes a person strong and is very effective for the skin. Fats, being heavy, warm and sweat-extracting, diminish gas. Patients having problems with bones, joints, ligaments, vital organs, high secretion of intestines and people who have high digestive power are given snehana with animal fats

The famous Jyotiba Temple at Wadi Ratnagiri atop Panhala near Kolhapur in Maharashtra represents both the sacred fire or jyoti and the sun god (surya) in the form of fire. Jyotiba temple is around 20 km from Kolhapur. Jyotiba Temple – Architecture   The temple of Jyotiba represents the architectural form evolved around Kolhapur. The Shikharas of the temple are many faceted, and are strengthened by the predominant rathapatta, which reaches upto the kalasha. The precinct of the temple has a magnificent gateway of stone, with a strong recessed pointed arch. There are numerous slender Deepmalas, which are typical of Maratha temples within the temple. The popularity of the deity led to its renovation often, and additions have been made in different places. The complex is paved and cloisters are constructed on the sides. The walls of the temple are plain and offset, to give a feeling of contrast. Small arched openings add to the feeling of massiveness. The patronage of

Nothing could be perfect educationally than the Vratas (sacred observances) which Hindu society has preserved and hands to its children in each generation, as first lessons in worship, … in the practice of social relationships, or in manners,’ wrote Sister Nivedita, a hundred years ago. Some of these vratas — like that which teaches the service of the cow, or the sowing of seeds, or some which seem to set out on the elements of geography and astronomy —have an air of desiring to impart what we now distinguish as secular knowledge. … But for the most part, they constitute a training in religious ideas and religious feelings. As such, their perfection is startling. They combine practice, story, game, and object, with a precision that no Indian can appreciate and enjoy as can the European familiar with modern educational speculation. India has, in these, done on the religious and social plane, what Europe is trying, in the Kindergarten, to do on the scientific. Sister Nivedita