Lifestyle during Rainy Season - Varsha Ritucharya

Everybody is enjoying the Rain. Rain is beautiful gift to mankind to get fresh, its season of Romance.  During the rainy season, our digestive fire is weakened and so digestive system need special precaution in this time. This is the season where so many diseases can occur in our body due to imbalanced Vata dosha particularly. 

Along with Vata dosha, Pitta and Kapha also imbalanced causing various diseases. . Little precaution and some good habits makes this romantic season more enjoyable.

In India, Some habits and precaution are told in all religious holy books.  They says, To be spiritual, we must be Healthy. Good healthy body is the 1^st step to achieve status of spirituality.

शरीरं आद्य खलु धर्म साधनम्...I

They told some habits of food to follow in particular manners, they advised some things to avoid for this four months of Monsoon ( called Chatur Maas) to have healthy body, mind and soul as well. But all this indication of various religions like Hinduism, Jainism etc are for better Health.

चातुर्मास्ये  नरो यो वै त्यजे अन्नादि भक्षणं I
स गच्छति हरि  सायुज्यं न भूयस्तु प्रजायते II

It’s told by the medium of God so the person on this earth will believe in it and follow it sincerely. But all this things also told in Ayurveda and now these things are proved scientifically also.Ayurveda told these things as a Rutu Charya( tips on how to behave in perticular season) for Beautiful Health, Physically as well as mentally.

Ayurveda texts says in the adhyaay of RutuCharya---

आस्थापनं शुद्ध तनु जीर्ण धान्यं रसान कृतान I
जाङ्गलं पिशितं युषान मध्वरिस्तं चिरन्तनं II
मस्तु सौवर्चल आध्यं व पञ्च्कोलव्चुर्नितं I
दिव्यं कौपं शुर्तं च अंभो भोजनं तवतिदुर्दिने II
व्यक्तंललवन्स्नेहं संशुष्कं क्षौद्रव्ल्लघु I
अपद्चारी सुरभि: सततं धुपितंबर : II

During this season Ayurveda recommends some list of Do and Don’ts, to make our body and Mind Healthy. Let’s have a look on some tips ---

वर्षा ऋतु में वात दोष कुपित होता है अतः बुजर्गों और वातजन्य रोगों के मरीज़ों को विशेष रुप से  वातवर्धक खानपान और रहन सहन से बचना चाहिए।

सम्भवित रोग - पाचन शक्ति का कम होना, शारीरिक कमज़ोरी, रक्तविकार, वायुदोष, जोड़ों का दर्द, सूजन, त्वचा-विकार, दाद कृमिरोग, ज्वर, मलेरिया, पेचिश तथा अन्य वायरस एवं जीवाणुजन्य रोग होने की सम्भावना रहती है।

प्रयोग करें-

• अम्ल, नमक, चिकनाई वाला भोजन करना हितकर है।
• पुराने चावल, जौ, गेहूँ आदि का सेवन करना चाहिए।
• घी व दूध का प्रयोग भोजन के साथ करना चाहिए।
• कद्दू ,परमल, करेला, लौकी, तुरई, अदरक, जीरा, मैथी, लहसुन का सेवन हितकर है।
• छिलके वाली मूंग की दाल का सेवन करना चाहिए।
• बाहर से घर में वर्षा से भीगकर लौटने पर स्वच्छ जल से स्नान अवश्य करें।
• वर्षा ऋतु में भोजन बनाते समय आहार में थोड़ा सा मधु(शहद) मिला देने से मंदाग्नि दूर होती है व भूख खुलकर लगती है। अल्प मात्रा में मधु के नियमित सेवन से अजीर्ण, थकान और वायुजन्य रोगों से भी बचाव होता है।
• तेलों में तिल का सेवन उत्तम है। यह वात रोगों का शमन करता है।
• भोजन में नींबू का प्रयोग प्रतिदिन करना चाहिए। नींबू वर्षा ऋतु में होने वाली बीमारियों में बहुत ही लाभदायक है।
• फलों में आम तथा जामुन सर्वोत्तम माने गए हैं। आम आंतो को शक्तिशाली बनाता है। चूसकर खाया हुआ आम पचने में हल्का वायु तथा पित्तविकारों का शमन करता है।
• वर्षाकाल में रसायन के रुप में बड़ी हरड़ का चूर्ण व चुटकी भर सेंधा नमक मिलाकर ताजे जल के साथ सेवन करना चाहिए।
• मच्छरों के काटने पर उत्पन्न मलेरिया आदि रोगों से बचने के लिए मच्छरदानी लगाकर सोएं। चर्मरोग से बचने के लिए शरीर की साफ सफाई का भी ध्यान रखें।
• वर्षा ऋतु में सूती व हल्के वस्त्र पहनें।

प्रयोग न करें-

• आलू ,अरबी जैसे कन्दशाक, चावल, भिन्ड़ी, मटर, पत्ता गोभी, फूलगोभी आदि का सेवन नहीं करना चाहिए।
• गरिष्ठ, बासी, अधिक मसालेदार व ठंडी तासीर वाले भोजन का सेवन न करें।
• दही, मांस, मछली का सेवन नहीं करना चाहिए।
• अधिक तरल पदार्थ व मदिरा का सेवन नहीं करना चाहिए।
• दिन में सोना व रात्रि जागरण नहीं करना चाहिए।
• ओस में व खुले स्थान में नहीं सोना चाहिए।
• अत्यधिक ठंडा पानी, कोल्ड ड्रिंक व आइस्क्रीम के सेवन से बचना चाहिए।
• अधिक व्यायाम, अधिक शारीरिक श्रम व अधिक धूप का सेवन न करें।
• स्नान के तुरन्त बाद गीले शरीर पंखे के हवा में नहीं जाना चाहिए।
• भोजन निश्चित समय पर ही करना चाहिए, अधिक देर तक भूखे नहीं रहना चाहिए।
• पित्तवर्द्धक पदार्थों का सेवन नहीं करें। गाय भैंस कच्ची घास खाती हैं। इसकी वजह से उनका दूध दूषित रहता है। अतः श्रवण मास में दूध एवं पत्तेदार हरी सब्जियां तथा भादों में छाछ का सेवन करना स्वास्थ्य के लिए हानिकारक माना गया है।
• सीलन भरे, बदबूदार, अन्धेरे और गन्दे स्थान पर रहना या ज्यादा देर ठहरना इन दिनों में उचित नहीं होता।

वर्षाकाल में सबसे जरूरी और ध्यान देने योग्य काम है जल की शुद्धता पर ध्यान देना क्योंकि इन दिनों नदी तालाब आदि का जल दूषित, मटमैला और गन्दा हो जाता है। इन दिनों यदि जल दूषित और मैला हो तो इसे उबाल कर और ठंडा करके पीना चाहिए। बाहर का पानी देख कर ही पीना चाहिए। अगर पानी गन्दा हो तो पीना ही नहीं चाहिए।

Probable diseases- 

Reduction in digestion power, physical weakness, blood-related problems, vayu dosh, pain of joints, swelling, skin problems, ringworm, cankerworm, fever, malaria, dysentery. In addition, other virus and bacteria related diseases may emerge.

Use recommended-

• Food, which contains acid, salt and greasiness, should be taken.
• Consume very simple food
• Old rice, wheat and barley should be taken.
• Ghee (clarified butter) and milk should be taken with the food.
• One can go for rabri of millet or maize made in buttermilk.
• Pumpkin, brinjal, pointed gourd, bitter gourd, bottle gourd, ginger, cumin seed, fenugreek
• and garlic are very helpful for health.
• Pure water should be taken. If the water is taken from well, pond or river, then alum
• should be applied before using it.
• It is better to boil the water in rainy season. One should save himself/herself from rains
• in the process of earning livelihood.
• Don’t go in mud or wet dust bare feet.
• Applying oil is beneficial.
• Use kitchen spices in food to correct your digestive fire
• Garlic, pepper, ginger, asafetida (hing), jeera powder, turmeric and coriander help enhance digestion and improve immunity.
• Consume food according to your digestive fire
• Having fruit or vegetable salads outside is also harmful because germs can easily grow there, always try and take home-made food during this season.
• Wheat, Wheat floor is good in this season,  Moong dal is easy to digest and should be the dal of choice for the season.
• Vegetables recommended during the rains are the non-leafy ones such as — snake gourd (turi), gourd (dudhi), pointed gourd (parwal), yam (suran), cluster beans (gavaar), apple gourd (tinda) and bitter gourd (karela).
• It is better to stick to seasonal fruits because non-seasonal ones tend to get infested with worms during the monsoons. Among fruits, stick to pomegranates, mangoes, bananas, apples, litchees and cherries.
• Non-vegetarians should go in for lighter meat preparations like soups and stews rather than heavy curries
• Brown rice and bread are the best food items to go .with during monsoons.
• avoid foods such as pasta, soups, and other such foods which are meant t o be good host for the growth of bacteria
• When eating out, choose restaurants that conform to basic standards of quality and hygiene, in order to avoid contracting serious infections such as viral fever, diarrhea and other water borne diseases
• Avoid eating chaats, fried items such as pakoras, pre-cut fruits and juices from roadside vendors
• Freshly prepared radish juice is a good remedy for colds. A pinch each of herb pipli, , and rock salt mixed in warm water also help reduce mucous formation.
• In the starting of Monsoon, do Panchkarma -  Vaman and Virechan, for body detoxification
• Do course of Basti Chikitsa during Monsoon to avoid aggravation of Vata dosha
• Ubatan – application of Herbs in particular manners is advisable
• Seek Ayurveda Doctors advise for Panchkarama, Medicaation and ask them about food also
• Dry yourself after getting wet in Rain properly
• Do  Dhupan / Fumigation of herbs as prescribed by Ayurveda Doctor
• Be it residence or workplace, one should not live in damped places.
• One should wash the feet and dry it properly after coming back from outside.
• Mosquito net should be used to keep insects, bee moth and mosquitoes away.
• If you get wet from rainy water, it is better to take a bath with clean water.
• Food in this season should be easily digestible
• Drink only boiled and filtered water, and make sure that it is consumed within 24 hours of boiling.
• Take fresh and fresh prepared food and in little amount
• Consume food within 2 hours of preparing it

Don’t use-

• One should avoid rice, potato, colocasia, ladyfinger and other things, which are difficult to digest.
• Avoid Sour, Fermented food
• Don’t consume food which is stored in cold storage  refrigerator
• Avoid dry food and Sprouts
• Don’t consume water of any lake or River or Waterfall
• Avoid Butter Milk, Curd, yogurt, etc heavy digestable food
• avoid eating raw foods, instead go for stir fried vegetables because it is difficult to know whether raw foods are properly washed, cleaned or stored
• Excellent  road side temptations like pani puri and bhel puri are not prepared hygienically and thus can cause stomach aches. So it would be better to control yourself till the end of the season so as to keep yourself healthy and fit and to enjoy the monsoons to the fullest.
• Avoid sleep  in Day time
• Don’t over work in these days
• Always take precaution of your foot and Skin
• Don’t get wait frequently in Rain, it may cause infection
• Drinking water form pond or river is disadvantageous.
• Don’t go for stale food, curd, meat and fishes.
• One should avoid highly liquid things and alcohol.
• Sleeping during daytime and waking during night is bad thing to do.
• Don’t sleep in ons and under the open sky.
• Avoid exercise and sun bath.
• Don’t do much physical exercise.
• Don’t try to swim or to take bath in any unknown pond or river.

HEALTH TIPS FOR RAINY SEASON

Varsha ritu is the season for prakopa of vatta dosha, also pitta and kapha dosh are also high. The digestive power i.e agni is very low.Thus maximum precautios should be taken.

• Be particularly careful about keeping your food and water clean. Wash your vegetables and fruits thoroughly to ensure removal of bacteria and dirt. The leafy vegetables contain larvae too and you need to be very careful in finding them while washing.
• Although it is difficult to resist snacks in the cool weather, your diet should mostly consist of cereals and vegetables cooked in minimum of oil. Having oily food would create problems in digestion.
• Vegetables preferable during monsoon are neem, torai, pointed gourd (parwal), turmeric, tinda,methi, and cluster beans.
• The amount you eat should be balanced, but if you have to , do so by eating less not more. It is important to put the digestive system at ease.
• Some of the easily digestible spices during monsoon are garlic, hing, pepper, ginger, turmeric, jeera powder and coriander. They are very nutritious in monsoon.
• Non-vegetarian food is especially avoidable in monsoon. Those who can’t should stick to soups  and avoid curries of fish and meat.
• Excessively spicy foods such as tamarind and pickles should be avoided. They add taste to your food but can be very heavy in the monsoon.
• In this season, , people of vattaj prakriti, old age people and people suffering from vattaj disorders like jointpain, arthritis, backpain, insomnia,  swelling in joints, sciatica, body pain etc., dont eat raw vegetables like onion , cucumber etc. always consume cooked or steamed food.
• Perhaps the most important precaution during monsoon is to avoid having outside food. Eat food cooked at home always. Foods such as raitas, sandwiches, salads are particularly avoidable as they contain raw vegetables and you cannot be sure of the hygiene in their storage. So, apart from salads, juices, cut fruits, chaats and golas from street vendors.
• If you want to snack, there is no dearth of healthy options. The grilled corn (bhutta) that is available everywhere when it rains is preferable. But do not let the street vendor apply his masala on it. Corn is rich in fibre and when roasted on coal, it makes for a very healthy snack. In rainy season prefer grilled (bhune) items such as bhutta, chana, etc as humidity is very high, and these food items are relaxing to the system and also will not lead to accumulation of doshas.
• Monsoon is a season of mainy diseases like malaria typhoid, common cold, conjunctivitis, cholera and mainy skin diseases . thus to avoid this maintain proper hygiene at places near you and does not allow water to stagnate , as it offers mainy mosqouito and flies.
• Drink boiled and filtered water .  boiled water should be used within 24 hrs .
• Try not to go out in rain. Carry a umberella always. If you get wet , dry yourself properly and do not remain damp for a longer time.
• Clean your feet properly and dry them after coming to home from work
• Tastes to be preffered are sweet, sour and salty and excessive pungent, bitter and astringent tastes should be avoided
• People of vatta –pittaj and vatta kafaj prakriti should take more precautions as their chances of getting ill is more with respect to others.

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Benefits of Walking

Early to bed and early to rise makes you healthy, wealthy as well as wise. And that is not merely an age-old saying. It works in daily life too. Read on to know how.

1. Time to Exercise

Waking up early gives you the time to exercise. You can easily go for a jog, do a few laps in the pool, practice yoga or hit the gym with plenty of time at hand.

2. Time to Meditate

There is nothing like beginning the day with a dose of meditation. It will help calm your mind and sharpen your reflexes to keep you going through your busy schedule of work.

3. Experience the Charm of Early Morning

Only an early morning person knows the charm and serenity that those hours offer. The silence, the birds chirping, the absence of cars honking, and the sunrise are all advantages only early rising can offer.

4. Increase Productivity and Efficiency

A study conducted at the Texas University in 2008 revealed that early risers are more prone to be productive and efficient at work. In fact, students who wake up early are known to get higher grades than those who wake up late.

5. Eating Breakfast

breakfast  is known to be the most important meal of the day. Often, you may land up skipping it if you are running late for work. An early start to the day ensures that this significant meal is never given the slip.

6. Less Stress

Giving you ample time to get ready on time, waking up early ensures that you suffer less stress. Beat the traffic and drive to work at ease.

7. Set Routine

Once you get into the habit of rising early, you are able to set a routine and that obviously leads to better productivity not only at work, but also on the home front and as an individual.

8. Brighter Mood

Early risers are known to be happier and more optimistic than night owls. The latter are known to suffer depression, insomnia and pessimism. The bright start with exercise and optimism is bound to keep you feeling energised and optimistic all day.

9. Better Health

Proper routine and exercise are known factors in ensuring better health in the long run. Waking up early ensures you set aside time to work out. Late risers lack the advantage of time for this.

10. Better Finances

Improved health, enhanced productivity and ameliorated energy can only result in one thing – a higher rate of success. And when this happens in your career, can financial triumph be far behind? So, rise early to kickstart a really great way of doing well in the professional sphere as well.

The benefits of waking up early are myriad. It doesn’t take much to change your lifestyle to avail these benefits. After all, personal and professional well-being, and ultimate success are what everyone seeks. So, why not adopt a healthier way of living and reap those benefits?

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The Concept of Ayurveda Mental Temparaments - Sattwa, Rajas and Tamas

Prakriti or Universal Energy has three modes or three aspects or three different types of energies creating three distinct characteristics in all objects in nature including human personality. The idea of the three modes of nature is a creation of the ancient Indian thinkers and its truth is not at once obvious because it was the result of long psychological experiment and profound internal experiences.

Therefore, without a long inner experience without intimate self –observation and intuitive perception of the nature-forces it is difficult to grasp accurately this principle. Still certain broad indications may help the seeker on the way of Truth to understand analyze and control by his assent or refusal the combination of these forces in his nature. These three modes are termed as Gunas in the Hindu philosophy and are known as:

Sattwa:
It is the energy / force of balance and equilibrium and translates in quality as good and harmony and happiness and light.

Rajas:
It is force of motion, vibration and translates in quality as struggle and effort, passion and action. It is fast moving and unrythmic. All pressure, tension, stress, worry, impulsive behavior pattern are its creation.

Tamas:
All energy in its grossest, densest and heaviest form is tamasic energy. A dark heavy cloud is tamasic energy. It is force of ignorance and inertia and translates in quality as obscurity and incapacity and inaction. It makes the body and mind feel lazy, heavy , sleepy and dull. Ordinarily used for psychological self –analysis, these distinctions are valid in physical Nature as well. Each object and every life-form in the universe contains them and their characteristic properties are the result of the interaction of these three distinct qualitative forces. Every form, whether animate or inanimate is a constantly maintained balance of natural forces in motion and is subject to an unending stream of helpful disturbing or disintegrating contacts from other combination of forces that surround it. Our own mind is nothing else such a formative combination and balance. In the reception the environmental contacts and the reaction to them, the three modes determine the temper of the recipient and the character of the response.

Life dominated by Tamas:
Inert and inept, a Tamasic man suffers the environmental influences without any responsive reaction, any motion of self-defense or any capacity of assimilation and adjustment. The stigmata of Tamas are blindness and unconsciousness and incapacity and unintelligence, sloth and indolence and inactivity and mechanical routine and the mind's torpor and body's inertia and the soul's slumber. Its effect , if uncorrected by other elements, can be nothing but disintegration of the form or the poise of the nature without any new creation or new equilibrium or force of kinetic progress. At the heart of this inert impotence is the principle of ignorance and an inability or slothful unwillingness to comprehend, seize and manage the simulating or assailing contact, the suggestion of environmental forces and their urge towards fresh experience .

Life dominated by Rajas: 
On the other hand, the recipient of the Nature's influences, touched and stimulated, asailed by Her forces, may react to the pressure or against it. She allows, encourages, impels him to strive, to resist, to attempt, to dominate, to assert his will to fight and create and conquer. This is the mode of the Rajas, the way of passion and action and the thirst of desire. Struggle and change and new creation, victory and defeat and joy and suffering and hope and disappointment are its children and build the many colored house of life in which it takes its pleasure. But its knowledge is an imperfect or a false knowledge and brings with it ignorant effort, error and constant maladjustments, pain of attachment, disappointed desire, grief of loss and failure. The gift of Rajas is kinetic force energy, activity, the power that creates and acts and can overcome., but its moves in the wrong lights or the half lights of the ignorance and it is perverted by the touch of the demoniac. The arrogant ignorance of the human mind an its self-satisfied perversions and presumptuous errors, the pride and vanity and ambition, the cruelty and tyranny, wrath and violence, the selfishness and baseness and hypocrisy and treachery and vile meanness, the lust and the greed and rapacity the jealousy, envy and bottomless ingratitude that disfigure the human-nature are the natural children of this indispensable but strong and dangerous power of Nature.

Life dominated by Sattwa:
The human being is not limited to these two modes of Prakriti. There is a better and more enlightened way in which he can deal with surroundings impacts and the stream of Nature forces. There is possible a reception and reaction with clear comprehension and balance. In this way there is a power that understands, sympathizes, fathoms, controls and develops Nature's urges and Her ways. It has an intelligence that can penetrate into Nature's plans and intentions and can act according to Her wishes. There is a clear response that is not overpowered by, but adjusts, corrects, harmonizes, elicits the best in all things. This is the mode of Sattwa, the force of Nature that is full of light and poise, directed to good, to knowledge, to delight and beauty, to happiness, right understanding, right equilibrium, right order. Its temperament is the opulence of a bright clearness of knowledge and a lucent warmth of sympathy and closeness. A fineness and enlightenment, a governed energy, an accomplished harmony and poise of the whole being is the consummate achievement of the Sattwic nature.

Human nature a mixture of the three gunas:
No existence is cast entirely in the single mould of any one of these modes of Nature. All three are present in everyone and everywhere. There is a constant combining and separation of their shifting relations and interpenetrating influences, often a conflict, a wrestling of forces, a struggle to dominate each other. All have in great or in small extent, their Sattwic states and clear understanding, tendencies of light, clarity and happiness, fine adaptation and sympathy with the environment, intelligence, poise, right mind, right will and feeling, right impulse, virtue, order. All have their Rajasic modes and impulses and turbid parts of desire and passion and struggle, perversion and falsehood and error, unbalanced joy and sorrow, aggressive push to work and eager creation and strong or bold or fierce reactions to the pressure of the environment and to life's assaults. All have their Tamasic states and constant obscure parts, their moments of unconsciousness, their long habits of weak resignation or dull acceptance, their constitutional feeblenesses or movements of fatigues, negligence and indolence and their lapses into ignorance and incapacity, depression and fear and cowardly recoil or submission to the environment and to the pressure of men and events and forces. Each one of us is Sattwic in some directions of our nature, Rajasic and Tamasic in others. According as one or other of the modes usually dominates his general temperament and type of mind and turn of action, it is said of him that he is the Sattwic, the Rajasic or the Tamasic man; but few are always of one kind and none is entirely of one kind. The wise are not always or wholly wise, the intelligent are intelligent only in patches, the saint suppresses in himself many un-saintly movements and the vile are not entirely evil. The dullest has his unexpressed or unused and undeveloped capacities, the most timorous his moments of courage, the helpless and the weakling a latent part of strength in his nature. The dominant Gunas are not the essential soul qualities of the human being but only the index of the formation he has made for this life or during his present existence and at a given moment of his evolution in Time.
Mother Nature acts and the individual ego is Her tool When the Sadhaka (Spiritual aspirant) has once stood back from the action of Prakriti within him or upon him and not interfering, not amending, not choosing or deciding, allowed its play and analyzed and watched the process, he soon discovers that Her modes are selfdependent and work, as a machine once put in action. It works, by its own structure and propelling forces. The force and the propulsion come from Prakriti and not from the individual being. Then he realizes how mistaken was his impression that his mind was the doer of his works. His mind was only a small part a creation and an instrument of Nature. Nature was acting all the while in Her own modes moving the three Gunas about, as a girl might play with her puppets. His ego was all along a tool and plaything, his character and intelligence, his moral qualities and mental powers, his creations and works and exploits, his anger and forbearance, his cruelty and mercy, his love and his hatred, his sin and his virtue, his light and his darkness, his passion of joy and his anguish of sorrow were the play of Nature to which he the Soul, was attracted and identifying with it gave its passive concurrence.
The determinism of Nature is however not everything. The Soul has a word to say in the matter, - but the Soul, the Purusha, not the mind or the ego, since these are not independent entities, they are parts of Nature. For the Soul's sanction is needed for the play and by an inner silent will as the Lord and giver of the sanction it can determine the principle of the play and intervene in its combinations, although the execution in thought and will and act and impulse must still be Nature's part and privilege. The Purusha can dictate a happy harmony for Nature to execute, not by interfering in her functions but by a conscious respectful instructions.

An escape from the action of the two inferior Gunas is very evidently indispensable if we are to transmute our present nature into a power and form of the Divine Consciousness and an instrument of its forces. Tamas obscures and prevents the light of the divine knowledge from penetrating into the dark and dull corners of our nature. Tamas incapacitates and take away the power to respond to divine impulse and the energy to change and the will to progress and make ourselves plastic to a greater Shakti. Rajas perverts knowledge, makes our reason the accomplice of falsehood and the abettor of every wrong movement, disturbs and twists our life-force and its impulses, oversets the balance and health of the body. Rajas captures all high-born ideas and high-seated movements and turns them to a false and egoistic use; even divine Truth and divine influences, when they descend into the earthly plane, cannot escape the misuse and seizure. Tamas unenlightened and Rajas unconverted, no divine change or divine life is possible.
An exclusive resort to Sattwa would seem to be the way of escape, but there is this difficulty that no one of the qualities can prevail by itself against its two companions and rivals. If, envisaging the quality of desire and passion as the cause of disturbance, suffering, sin and sorrow, we strain and labor to quell and subdue it, Rajas sinks but Tamas rises. For, the principle of activity dulled, inertia takes its place. A quiet peace, happiness, knowledge, love, right sentiment can be provided by the principle of light, but if Rajas is absent or completely suppressed, the quiet in the Soul tends to become a tranquillity of inaction, not the firm ground of a dynamic change. The Nature becomes Sattwa-Tamasic, neutral, pale-tinted, uncreative or emptied of power. Mental and moral obscurity may be absent, but so are the intense springs of action, and this is hampering limitation and another kind of incompetence. For Tamas is a double principle; it contradicts Rajas by inertia, it contradicts Sattwa by narrowness, obscurity and ignorance and, if either is depressed, it pours in to occupy its place. If we call in Rajas again to correct this error and bid it ally itself to Sattwa and by their untied agency endeavor to get rid of the dark principle, we find that we have elevated our action, but that there is again subjection to rajasic eagerness, passion, disappointment, suffering, anger. These movements may be more exalted in their scope and sprit and action than before , but they are not the peace, the freedom, the power, the self-mastery at which we long to arrive. Wherever desire and ego harbor, passion and disturbance harbor with them and share their life. And if we seek a compromise between the three modes, Sattwa leading, the others subordinate, still we have only arrived at a more temperate action of the play of Nature. A new poise has been reached, but a spiritual freedom and mastery are not in sight or else are still only a far-off prospect.

Divine Life Transcending the Gunas: 
A radically different method has to free us from the limiting effect of the Gunas and lift us above them. The error of identifying with the activities of the Gunas of Nature must cease; for as long as this is done the Soul is involved in their operation and subjected to their law. Sattwa must be transcended as well as Rajas and Tamas, the golden chain must be broken no less than the leaden fetters and the bond –ornaments of a mixed alloy.
The Bhagavad Gita, Lord Krishna's teachings prescribes to this end a new method of selfdiscipline. It is to stand back in oneself from the action of the Gunas and observe their unsteady flux as the Witness seated above. The Witness is one who watches but is impartial and indifferent, aloof from them and high above them. As they rise and fall in their waves, the Witness looks, observes, but neither accepts nor for the moment interferes with their course. First there must be the freedom of the impersonal Witness, afterwards there will be the control of the Master.
The initial advantage of this process of detachment is that one begins to understand one's own nature and all Nature. The detached Witness is able to see entirely without the least blinding by egoism the play of the Gunas of Nature and to pursue it into all its ramifications, coverings and subtleties – for it is full of camouflage and disguise and treachery. Instructed by long experience, conscious of all act and condition as their interaction, made wise of their processes, he cannot any longer be overcome by their assaults, surprised in their nets or deceived by disguises. At the same time he perceives the ego to be nothing better than a device and the sustaining knot of their interaction and, perceiving it, he is delivered from the illusion of the lower egoistic nature.
He escapes from the sattwic egoism of the altruist; he shakes off from its control on his lifeimpulses the rajasic egoism of the self-seeker and ceases to be the laborious caterer of selfinterest and the pampered prisoner or toiling slave of passion and desire. He slays with the light of knowledge the tamasic egoism of the ignorant or passive being dull, unintelligent, attached to the common round of human life. Thus convinced and conscious of the essential vice of the ego-consciousness in all our personal action, he seeks no longer to find a means of self-correction and self-liberation in the rajasic or sattwic ego but looks above, beyond the instruments and the working of Nature, to the Master. The Master of Nature. There alone the being is pure and free and the activities of a Divine Truth possible.
In this progression the first step is a certain detachment from the three modes of Nature. The Soul is inwardly realized to be separated and free from the workings of Nature and not involved in its coils, indifferent and glad above it. Nature continues to act in her triple modes and her ancient habits, - desire, grief and joy attack the heart, the instruments fall into inaction and obscurity and weariness, light and peace come back into the heart and mind and body; but the Soul stands unchanged and untouched by these changes. Observing and unmoved by the grief and desire of the lower instruments, smiling at their joys and their strainings, regarding and un-overpowered by the failing and the darkness of the thought and the wildness or the weaknesses of the heart and nerves, uncompelled and unattached to the mind's illuminations and its relief and sense of ease or of power in the return of light and gladness, it throws itself into none of these things, but waits unmoved for the intimations of a higher Will and the intuitions of a greater luminous knowledge. Thus doing always, it becomes eventually free even in its activities from the strife of the three modes and their insufficient values and imprisoning limits. The old habits to which it clung receive no further sanction and begin steadily to lose their frequency and force of recurrence. At last it understands that it is called to a higher action and a better state and however slowly, however reluctantly, with whatever initial or prolonged ill-will and stumbling ignorance, it submits, turns and prepares itself for the change.
The static freedom of the Soul no longer witness only, is crowned by a dynamic power over Nature. The constant mixture, the uneven operation of the three modes acting upon each other in our three instruments ceases from its normal confused, troubled and improper action and movement. Another action becomes possible, commences, grows, a working more truly right more luminous, natural and normal to the deepest divine interplay of Purusha and Prakriti, although supernatural and supernormal to our present imperfect nature. The body conditioning the physical mind insist no longer on a tamasic inertia that repeats always the same ignorant movement, it becomes a passive field and instrument of a greater force and light, it responds to every demand of the spirit's force, supports every variety and intensity of new divine experience. Our kinetic and dynamic vital parts, our nervous and emotional and sensational and volitional being, expand in power and admit a tireless action and a blissful enjoyment of experience, but learn at the same time to stand on a foundation of wide self-possessed and self-poised calm, sublime in force, divine in rest, neither exulting nor excited nor tortured by sorrow and pain, neither harried by desire and importunate impulses nor dulled by incapacity and indolence. The intelligence, the thinking, understanding and reflective mind, renounces its sattwic limitations and opens to an essential light and peace. An infinite knowledge offers to us its splendid ranges, a knowledge not made up of mental constructions, not bound by opinion and idea or dependent on a stumbling uncertain logic and the petty support of the senses, but self-sure, authentic, all-penetrating, allcomprehending, a boundless bliss and peace, not dependent on deliverance from the hampered strenuousness of creative energy and dynamic action, not constituted by a few limited felicities but self-existent and all-including, pour into ever-enlarging fields and through ever-widening and always more numerous channels to possess the nature. A higher force, bliss and knowledge from a source beyond mind and body seize on them to remold in a Diviner image.
Here the disharmonies of the triple mode of our inferior nature are surpassed and there begins a mode of life of a superior Divine Nature. There is no obscurity of Tamas or inertia. Tamas is replaced by a divine peace and tranquil. There is no Rajasic kinesis, no desire, no joyful and sorrowful striving of action, creation and possession. Rajas is replaced by a selfpossessed power and illimitable act of force, that even in its most violent intensities does not shake the immovable poise of the Soul or stain its vast and profound sense of peace. Sattwa is replaced by an illumination and a spiritual bliss identical with the depth and infinite existence of the Soul and an intuition with a direct and authentic knowledge that springs straight from the depths of Omniscience.
This is the greater consciousness into which our inferior consciousness has to be transformed, this lower nature with its unquiet, unbalanced activity of the three modes changed into this greater luminous supernature. This state of freedom can come in the Yoga of action through renunciation of ego and desire and the total surrender of ones being to the Cosmic Self. It can come in the Yoga of Knowledge by one cessation of thought, the silence of the mind, the opening of the whole being to the Cosmic Self. It can come in the Yoga of devotion by the surrender of the heart and the whole nature into the hands of the Lord as the adored Master of our existence.
This supreme harmony cannot come except by the cessation of egoistic will and action and the quiescence of our limited intelligence. The individual ego must cease to strive, the mind fall silent, the desire-will learn not to initiate. Our personality must join its source and all thought and initiation come from above. The secret Master of our activities will be slowly unveiled to us and from the security of the supreme Will and Knowledge give the sanction to the Divine Shakti (Mother Nature) who will do all works in us. Acting it will not act and no reaction of the lower Prakriti will touch it. Our lower human nature climbs out of the pit of narrowness into the unwalled wildness of the Truth and Light above us our real Soul Nature.

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Coconut's Home Remedies

Coconuts are a versatile superfood providing nutrition, health benefits, and amazing medicinal properties all wrapped in one delicious package. Coconuts are totally natural, easily available and affordable; and every part of the fruit is useful.

Green coconut water uses:

--Natural, healthy source for hydration, energy and endurance, making it the perfect sports drink.
--Restores electrolytes after exercise, vomiting, diarrhea.
--Antiseptic properties provide antibacterial, anti-viral and anti-fungal agents to purify blood -- killing measles, herpes, influenza, AIDS, SARS, hepatitis C...
--Useful for emergency transfusions due to being close in composition to human plasma.
--Used to prevent vomiting, nausea and replace lost fluids in cases of malaria, typhoid, influenza...
--Dissolves kidney stones alkalizing urine pH.
--Used as a natural cleanse, coconut water mixed with olive oil eliminates intestinal parasites

Coconut oil medicinal uses:

 

Virgin coconut oil tastes and smells like coconut. Expeller pressed oil has no scent or taste and both types can be used medicinally.

--Kills bacteria causing urinary tract infections, gonorrhea, gum disease, staphylococcus, MRSA...
--Destroys fungus causing candida.
--Kills viruses causing flu, infectious disease, typhoid, HIV...
--Inhibits parasite growth such as tapeworm, liver flukes, giardia...
--Eases acid reflux, relieves gallbladder disease.
--Enhances proper bowel function and lowers incidence of hemorrhoids when oil is consumed.
--Relieves and heals intestinal disorders, ulcers, colitis, IBS, and Crohn's disease.
--Stabilizes blood sugar and insulin production.
--Eases neuropathies and itching from diabetes.
--Protects against osteoporosis and reduces problems from cystic fibrosis.
--Enhances pancreatic function, enzyme production and reduces pancreatitis.
--Improves magnesium and calcium absorption, promoting stronger bones.
--Reduces joint and muscle inflammation, supporting repair of tissues.
--Regulates thyroid function.
--Protects against cancers of colon, breast, and digestive tract.
--Medium chain fatty acids (MCFA) protect against development of Alzheimer's disease.
--MCFA strengthen heart and circulatory system protecting against artherosclerosis and heart disease.
--Prevents oxidation of fatty acids.
--Provides antioxidants to fight free radicals slowing aging and degenerative diseases such as arthritis.
--Relieves symptoms of chronic fatigue syndrome.
--Reduces incidence and intensity of epileptic seizures.
--Stabilizes female hormones reducing hot flashes and vaginal dryness during menopause.
--Lessens symptoms associated with prostate enlargement.
--Strengthens the liver and protects against degeneration.
--Soothes earaches when mixed with garlic and olive oil.

Topical uses for coconut oil:

--Forms a chemical barrier on skin to protect and heal infections.
--Topical applications relieve pain and swelling from hemorrhoids.
--Moisturizes and softens dry skin.
--Reduces bags, puffiness and wrinkles under eyes.
--Lessens occurrence and appearance of varicose veins.
--Preps skin before shaving.
--Mixed with baking soda, coconut oil makes an effective toothpaste.
--Soothes sunburned skin and promotes healing of burns and blisters.
--Heals psoriasis and eczema lesions.
--Stops pain, burning, and itching of bug and snake bites.
--Prevents itching from poison ivy, oak, and sumac.
--Promotes firm skin tone, preventing age spots, sagging and wrinkles.
--Eliminates head lice.
--Removes makeup easily.
--Heals nail fungus under finger and toenails.
--Prevent nosebleeds by applying light film inside nostrils.
--In combination with cornstarch and baking soda, coconut oil makes an effective deodorant.
--Makes an excellent massage oil, a natural personal lubricant, and great sunscreen.
--Conditions hair, prevents split ends, reduces frizz, controls flaky scalp and dandruff.
--Removes scars and stretch marks.
--Repairs cracked, sore, dry nipples from nursing.
--Heals diaper rash and removes cradle cap on babies.

Nutritional uses for coconut oil:

--Enhances absorption of nutrients and improves digestion.
--Provides a quick energy source and stimulates metabolism.
--Produces immediate, usable energy source rather than being stored as fat.
--Increases metabolic rate, stabilizes body weight, and controls food cravings.
--Enriches milk supply for breast-feeding women.
--Doesn't form harmful by-products during cooking when used at high heat.

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आयुर्वेदिक दोहे - an Ayurveda rhyming couplet in poetry

Doha is a form of self-contained rhyming couplet in poetry. 

A Doha is a couplet consisting of two lines, each of 24 instants (Matras). 

Each line has 13 instants in first part and 11 instants in the second. 

A short letter is counted as one instance (Matra) and long letter as two instants (Matras). 

Here are some Ayurveda Doha for readers-->>>

आयुर्वेदिक दोहे
1.जहाँ कहीं भी आपको,काँटा कोइ लग जाय।  दूधी पीस लगाइये, काँटा बाहर आय।।

2.मिश्री कत्था तनिक सा,चूसें मुँह में डाल। मुँह में छाले हों अगर,दूर होंय तत्काल।।

3.पौदीना औ इलायची, लीजै दो-दो ग्राम।  खायें उसे उबाल कर, उल्टी से आराम।।

4.छिलका लेंय इलायची,दो या तीनगिराम। सिर दर्द मुँह सूजना,लगा होय आराम।।

5.अण्डी पत्ता वृंत पर, चुना तनिकमिलाय। बार-बार तिल पर घिसे,तिलबाहर आ जाय।।

6.गाजर का रस पीजिये,आवश्कतानुसार। सभी जगह उपलब्धयह,दूर करे अतिसार।।

7.खट्टा दामिड़ रस, दही,गाजर शाकपकाय। दूर करेगा अर्शको,जो भी इसको खाय।।

8.रस अनार की कली का,नाक बूँद दो डाल। खून बहे जो नाक से, बंद होय तत्काल।।

9.भून मुनक्का शुद्ध घी,सैंधा नमकमिलाय। चक्कर आना बंदहों,जो भी इसको खाय।।

10.मूली की शाखों का रस,ले निकालसौ ग्राम। तीन बार दिन में पियें,पथरी से आराम।।

11.दो चम्मच रस प्याजकी,मिश्री सँग पी जाय। पथरी केवलबीस दिन,में गल बाहर जाय।।

12.आधा कप अंगूर रस, केसरजरा मिलाय। पथरी से आराम हो,रोगी प्रतिदिन खाय।।

13.सदा करेला रस पिये,सुबहा हो औशाम। दो चम्मच की मात्रा, पथरी सेआराम।।

14.एक डेढ़ अनुपात कप, पालक रसचौलाइ। चीनी सँग लें बीसदिन,पथरी दे न दिखाइ।।

15.खीरेका रस लीजिये,कुछ दिन तीस ग्राम। लगातार सेवन करें, पथरी से आराम।।

16.बैगन भुर्ता बीज बिन,पन्द्रह दिनगर खाय। गल-गल करकेआपकी,पथरी बाहर आय।।

17.लेकर कुलथी दाल को,पतली मगरबनाय। इसको नियमित खायतो,पथरी बाहर आय।।

18.दामिड़ (अनार) छिलका सुखाकर,पीसे चूरबनाय। सुबह-शाम जल डाल कम,पी मुँह बदबू जाय।।

19. चूना घी और शहद को, ले सम भागमिलाय। बिच्छू को विष दूर हो,इसको यदि लगाय।।

20. गरम नीर को कीजिये, उसमें शहदमिलाय। तीन बार दिन लीजिये,तो जुकाम मिट जाय।।

21. अदरक रस मधु(शहद) भाग सम, करेंअगर उपयोग। दूर आपसे होयगा, कफऔ खाँसी रोग।।

22. ताजे तुलसी-पत्र का, पीजे रस दसग्राम। पेट दर्द से पायँगे, कुछ पलका आराम।।

23.बहुत सहज उपचार है, यदि आग जलजाय। मींगी पीस कपास की, फौरनजले लगाय।।

24.रुई जलाकर भस्म कर, वहाँ करेंभुरकाव। जल्दी ही आराम हो, होयजहाँ पर घाव।।

25.नीम-पत्र के चूर्ण मैं, अजवायन इक ग्राम। गुण संग पीजै पेट के, कीड़ों से आराम।।

26.दो-दो चम्मच शहद औ, रस ले नीमका पात। रोग पीलिया दूर हो, उठे पिये जो प्रात।।

27.मिश्री के संग पीजिये, रस ये पत्ते नीम। पेंचिश के ये रोग में, काम न कोई हकीम।।

28.हरड बहेडा आँवला चौथी नीम गिलोय, पंचम जीरा डालकर सुमिरन काया होय॥

29.सावन में गुड खावै, सो मौहर बराबर पावै॥

Some more I got are -
दोहावली...... बहुत की काम की जानकारी....
१
दही मथें माखन मिले, केसर संग मिलाय, होठों पर लेपित करें, रंग गुलाबी आय..
२
बहती यदि जो नाक हो, बहुत बुरा हो हाल, यूकेलिप्टिस तेल लें, सूंघें डाल रुमाल..
३
अजवाइन को पीसिये , गाढ़ा लेप लगाय, चर्म रोग सब दूर हो, तन कंचन बन जाय..
४
अजवाइन को पीस लें , नीबू संग मिलाय, फोड़ा-फुंसी दूर हों, सभी बला टल जाय..
५
अजवाइन-गुड़ खाइए, तभी बने कुछ काम, पित्त रोग में लाभ हो, पायेंगे आराम..
६
ठण्ड लगे जब आपको, सर्दी से बेहाल, नीबू मधु के साथ में, अदरक पियें उबाल..
७
अदरक का रस लीजिए. मधु लेवें समभाग, नियमित सेवन जब करें, सर्दी जाए भाग..
८
रोटी मक्के की भली, खा लें यदि भरपूर, बेहतर लीवर आपका, टी० बी० भी हो दूर..
९
गाजर रस संग आँवला, बीस औ चालिस ग्राम, रक्तचाप हिरदय सही, पायें सब आराम..
१०
शहद आंवला जूस हो, मिश्री सब दस ग्राम, बीस ग्राम घी साथ में, यौवन स्थिर काम..
११
चिंतित होता क्यों भला, देख बुढ़ापा रोय, चौलाई पालक भली, यौवन स्थिर होय..
१२
लाल टमाटर लीजिए, खीरा सहित सनेह, जूस करेला साथ हो, दूर रहे मधुमेह..
१३
प्रातः संध्या पीजिए, खाली पेट सनेह, जामुन-गुठली पीसिये, नहीं रहे मधुमेह..
१४
सात पत्र लें नीम के, खाली पेट चबाय, दूर करे मधुमेह को, सब कुछ मन को भाय..
१५
सात फूल ले लीजिए, सुन्दर सदाबहार, दूर करे मधुमेह को, जीवन में हो प्यार..
१६
तुलसीदल दस लीजिए, उठकर प्रातःकाल, सेहत सुधरे आपकी, तन-मन मालामाल..
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थोड़ा सा गुड़ लीजिए, दूर रहें सब रोग, अधिक कभी मत खाइए, चाहे मोहनभोग.
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अजवाइन और हींग लें, लहसुन तेल पकाय, मालिश जोड़ों की करें, दर्द दूर हो जाय..
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ऐलोवेरा-आँवला, करे खून में वृद्धि, उदर व्याधियाँ दूर हों, जीवन में हो सिद्धि..
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दस्त अगर आने लगें, चिंतित दीखे माथ, दालचीनि का पाउडर, लें पानी के साथ..
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मुँह में बदबू हो अगर, दालचीनि मुख डाल, बने सुगन्धित मुख, महक, दूर होय तत्काल..
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कंचन काया को कभी, पित्त अगर दे कष्ट, घृतकुमारि संग आँवला, करे उसे भी नष्ट..
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बीस मिली रस आँवला, पांच ग्राम मधु संग, सुबह शाम में चाटिये, बढ़े ज्योति सब दंग..
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बीस मिली रस आँवला, हल्दी हो एक ग्राम, सर्दी कफ तकलीफ में, फ़ौरन हो आराम..
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पीता थोड़ी छाछ जो, भोजन करके रोज, नहीं जरूरत वैद्य की, चेहरे पर हो ओज..
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कफ से पीड़ित हो अगर, खाँसी बहुत सताय, अजवाइन की भाप लें, कफ तब बाहर आय..
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अजवाइन लें छाछ संग, मात्रा पाँच गिराम, कीट पेट के नष्ट हों, जल्दी हो आराम..
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 Guruji Goswami...

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शरद पूर्णिमा: स्वास्थ्य का अमृत Sharad Purnima - Elixir of Health

शरद पूर्णिमा: स्वास्थ्य का अमृत

शरद पूर्णिमा या कोजागरी पूर्णिमा या कुमार पूर्णिमा का त्योहार हिंदू चंद्र महीने के अश्विन (सितंबर-अक्टूबर) में मनाया जाता है। यह बारिशकी ऋतु के अंत का प्रतीक है। उरीस्सा मे पूर्णिमा का एक पारंपरिक उत्सव मनाया जाता है और इसे 'कौमुदी उत्सव'  कहा जाता है, कौमुदी का अर्थ है चांदनी।

शरद पूर्णिमा 

भारतीय पौराणिक कथाओं के अनुसार शरद पूर्णिमा का महत्व:

           शरद पूर्णिमा की रात, देवी लक्ष्मी की पूजा की जाती है और रात्रि जागरण किया जाता है। एक लोक-कथा के अनुसार, एक बार एक राजा के बुरे दिन आ गए  और बड़ी आर्थिक तंगी में वो आ गया था, लेकिन तब रानी ने शरद पूर्णिमा को व्रत का पालन किया और धन की देवी लक्ष्मी की पूजा की। नतीजन, वे देवी से धन्य हो गए और उन्होंने अपनी समृद्धि वापस पा ली।

भगवद् गीता में, भगवान कृष्ण कहते हैं: 

पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः।। 

अर्थात : ' रसस्वरूप अर्थात् अमृतमय चन्द्रमा होकर सम्पूर्ण औषधियों कोअर्थात् वनस्पतियों को मैं पुष्ट करता हूँ।'  ( भगवद गीताः15.13 )

भगवान कृष्ण ने शरद पूर्णिमा पर रास-लीला भी की थी । मथुरा-वृंदावन सहित भारत के कई स्थानों पर शरद पूर्णिमा की रात को इस तरह की रास-लीलाओं का आयोजन किया जाता है। इसलिए रात को प्यार की रात के रूप में भी मनाया जाता है।

ऐसा माना जाता है कि शरद पूर्णिमा की रात को, भगवान शंकर और माता पार्वती कैलाश पर्वत पर प्रसन्न चित्त होते हैं और चंद्रमा का प्रकाश पूरे कैलाश पर्वत को प्रकाशमान करता हैं।

लोग शरद पूर्णिमा पर व्रत भी रखते हैं और शास्त्रों में इसे कौमुदी (चांदनी) व्रत भी कहा जाता है। उड़ीसा में, इसे कुमार पूर्णिमा उत्सव के रूप में भी जाना जाता है।

कहा जाता है कि लंका के राजा- रावण एक दर्पण के माध्यम से अपनी नाभि पर शरद पूर्णिमा की किरणें प्राप्त करते थे। इस प्रक्रिया ने उन्हें पुनर्योजी ( कभी न मरनेवाली )शक्ति प्रदान की थी ।

ज्योतिषियों का कहना है कि सोमचक्र, नक्षत्रीय चक्र और अश्विन के त्रिकोण संगम  के कारण, वातावरण की ऊर्जा शरद ऋतु से एकत्र की जाती है और वसंत में संयमित होती है।

शरद पूर्णिमा का महत्व :

शरद पूर्णिमा की रात, चंद्रमा और पृथ्वी एक-दूसरे के बहुत करीब होते हैं। यह माना जाता  ​​है कि चंद्रमा की किरणों में शरीर और आत्मा को पोषण देने के कुछ परम गुणकारी निश्चित गुण होते हैं। आयुर्वेद के अनुसार, चंद्रमा के ठंडा होने के कारण वो शरीर के पित्त दोष को  संतुलित करता  है। अतः इस रात्रि में 10 से 12 मध्य रात्रि के बीच चंद्रमा का अवलोकन करना बहुत महत्वपूर्ण है क्योंकि चन्द्रमा की दिव्य किरणें शरीर द्वारा अवशोषित की जा सकती हैं।

शरद पूर्णिमा पर 'दूध-पोहा खिर’ कैसे बनाएं:

सामग्री:

2 कप पोहा, 3 कप गाय का दूध, 4-6 चम्मच चीनी - मिश्री, 1 चम्मच इलायची पाउडर, 1/4 चम्मच जायफल पाउडर, 1/2 चम्मच केसर, 1/3 कप मिक्स्ड ड्राई फ्रूट्स (बादाम,) पिस्ता  और किशमिश)। याद रहेकी अधिक मात्रा में केसर और ड्राई फ्रूट्स पाचन संबंधी समस्याएं पैदा कर सकते हैं। इसलिए उन्हें बहुत मिनट मात्रा में जोड़ें।

दुध पोहा खिर की विधि:

· गाय के दूध को धीमी आंच पर एक भारी तले वाली कड़ाही में गर्म करें, चीनी में डालें- मिश्री और लगातार हिलाएँ। यदि संभव हो तो तैयार करने के लिए चांदी का कटोरा ले सकते हैं। इसे उबलने दें और दो बार उबाल आने दें, इसमें लगभग 10-15 मिनट लगने चाहिए। आंच को न बढ़ाएं, धैर्य रखें और धीमी आंच पर उबालें या आप दूध को जला देंगे।

· दूध में केसर (केसर) और जायफल मिलाएं। अच्छी तरह मिलाएं।

· बर्नर को बंद करने से लगभग 2 मिनट पहले, इलायची पाउडर के साथ पोहा, कटे हुए सूखे मेवे और किशमिश मिलाएं।

· कमरे के तापमान तक ठंडा होने दें। इसे फ्रिज मे ठण्डा न करें।

· एक ठंडे सूती कपड़े से खीर के कटोरे को ढँक दें और इसे चांदनी के नीचे रखें। ताकि दूध चंद्रमा की किरणों को प्रभावी ढंग से, अच्छे से अवशोषित कर सके। इसे 2-3 घंटे या उससे अधिक समय तक रखें। और फिर चांदनी के नीचे इसका सेवन करें।

दूध पोहा खीर 

शरद ऋतुचर्या - आयुर्वेदीय जीवनशैली के बारे मे पढे : http://www.msayurved.com/2020/10/ayurveda-lifestyle-regime-in-autumn.html

शरद पूर्णिमा पर दूध - पोहा खीर खाने के पीछे वैज्ञानिक कारण:

आधुनिक अध्ययनों के अनुसार, दूध में लैक्टिक एसिड होता है। यह तत्व चंद्रमा की किरणों से अधिक ऊर्जा को अवशोषित करता है। चावल में स्टार्च की उपस्थिति के कारण, ऊर्जा को अवशोषित करने की यह प्रक्रिया आसान हो जाती है। यही कारण है कि ऋषियों ने शरद पूर्णिमा की रात को खुले आसमान में खीर रखने का विधान किया है।

ढाई से तीन घंटे तक चंद्रमा की किरणों से समृद्ध यह 'दूध पोहा खीर’ पित्त दोष को शांत करता है । यह प्रभाव में शांत और सात्विक खुराक है। इसके अलावा, यह मन को शांत करने और पूरे वर्ष शरीर को स्वस्थ रखने में फायदेमंद साबित होता है। इसे खाने से  मन को शांति मिलती है और यह उत्तेजित पित्त के कारण होने वाले पित्त रोगों को ठीक करता है।

शरद पूर्णिमा की रात दूध पोहा खीर का सेवन करने के पीछे एक आयुर्वेदिक कारण:

शरद ऋतु (मौसम) में दो महीने के अतिव्यापी मौसम होते हैं, जब गर्मियों का अंत होने वाला होता है और धीरे-धीरे सर्दी शुरू हो जाती है। शरद ऋतु के दौरान दिन गर्म होते हैं और रातें ठंडी होने लगती हैं। यह अन्य दो दोषों, कफ और वायु के साथ पित्त की वृद्धि के लिए सही मौसम है। रात के समय दूध पोहा खीर का सेवन पित्त को शांत करने के लिए एक अच्छा उपाय है।

शरद पूर्णिमा की रात क्या करें:

इस रात को सुनिश्चित करें कि आप पंद्रह मिनट के लिए चंद्रमा पर एक बिना आँखों को जपकाए  लगातार देखते हैं। फिर अपनी आंखों को लगभग 30-60 सेकंड तक झपकाएं। कम से कम पंद्रह मिनट के लिए इस तरह चंद्रमा की किरणों का लाभ उठाएं; इससे अधिक अभ्यास भी  हानिकारक नहीं होगा।

          तत्पश्चात किसी भी सामग्री से बने आसन को फैलाएं जो बिजली का एक गैर-चालक है, या तो छत पर या जमीन पर। आप चाहें तो चंद्रमा को देखते हुए लेट भी सकते हैं। शांत चित्त बैठकर प्रत्येक साँस के साथ मानसिक रूप से दिव्य भावनाओं के साथ ओम-कार का जाप करें और अपने भीतर की शांति को महसूस करें। ऐसा करने से आपको मानसिक तौर पर बहुत फायदा होगा।

          जो लोग आंखों की रोशनी में सुधार करना चाहते हैं, उन्हें शरद पूर्णिमा की रात एक सुई मे धागा पिरोने की कोशिश करनी चाहिए। ऐसा 5-10 मिनिट कर सकते हैं । 

जो लोग अस्थमा से पीड़ित हैं उन्हें इस समय दौरान ठीक होने के लिए आयुर्वेद दवाओं का सेवन करना चाहिए। आप इन आयुर्वेद उपचारों के लिए एक आयुर्वेद चिकित्सक से परामर्श कर सकते हैं।हमारे चिकित्सालय श्री मादव स्मरणम आयुर्वेद क्लीनिक पर अस्थमा और संबन्धित रोगों के लिए आयुर्वेद उपचार सालों से किया जाता है । 

शरद पूनम की रात में ध्यान करना, चंद्र विहार (चंद्रमा के नीचे चलना), गरबा नृत्य (नवरात्रि), भजन, सत्संग-कीर्तन, चंद्र-दर्शन, आदि शारीरिक के साथ-साथ मानसिक स्वास्थ्य के लिए भी बेहद फायदेमंद होते हैं।

याद रखें, रात जागरण अच्छा है, लेकिन इसे 12 बजे तक या पहले भी माना जाना चाहिए। रात में अधिक जागरण से त्रिदोष को असंतुलित किया जा सकता है, जिससे स्वास्थ्य बिगड़ता है।

          शरद पूर्णिमा के चंद्रमा की इन दिव्य दिव्य किरणों से आप सभी को स्वस्थ जीवन मिले यही हमारी शुभकामनाए। आप अपने मित्रो और फेमिली से यह माहिती शेर कर सकते है । 

To read this articel in englsih pls click: https://www.thelitthings.com/2020/10/sharad-poornima-elixirs-of-health.html 

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