Narayaneeyam

Narayaneeyam

• "Narayaneeyam" is the masterly work of Melpathur Narayana Bhattatiri - a great devotee-poet who lived in Kerala during the 16th century AD. As a Namboodiri Brahmin of Kerala born 442 years ago in AD 1560.
• It is the condensed form of the famous Bhagavata Purana where the subject matter of the extensive Bhagavata is epitomized and recast in Narayaneeyam.
• This immortal composition, Narayaneeyam, is so named for 2 reasons as mentioned by the poet himself in the 100th canto. 

1. It is about Lord Narayana, and secondly because 
2. it was composed by Narayana Bhattatiri.

• The Bhagavata consisting of 18,000 verses has been summarized in this work in 1034 verses. divided into 100  Dasakas  (cantos), both as a poem  (Kavya) and as a devotional hymn,
• Narayaneeyam occupies a very high place in Sanskrit literature as unlike other hymns, it also exposes great truths of Vedanta.
• It is a rare literary masterpiece in Sanskrit using as many as 18 meters and using poetic devices for creating sound effects through Anuprasa, Yamaka etc and using effective use of figures of speech, puns, witticism, etc.
• It is also a rare hymn of devotion--probably the longest hymn in Sanskrit.
• The young Narayana, after marriage led a profligate life of sensual enjoyments for some time. The turning point in Bhattatiri's life came one day the great grammarian, Achyuta Pisharadi, scolded him in the presence of his students for his irreligious life.
• It touched his heart very much and as a result, he then and there accepted Achyuta Pisharadi as his Guru to learn Sanskrit Grammar and this changed his outlook completely as he became a serious student and never cared for his physical comforts.
• During this time Achyuta Pisharadi fell a victim to a severe attack of paralysis and suffered unbearable pain.
• Bhattatiri, the devoted disciple could not bear the suffering of his Guru. He, therefore, fervently prayed that the disease may be transferred to him and his Guru freed of suffering.
• Bhattatiri accepted the “Karmavipaka Dana" by which the sins of his Guru were transferred to him.
• It happened as he wanted and soon while Pisharadi recovered, the disease made Bhattatiri a cripple.
• A "Bhajanam" in the temple of Guruvayoor was considered as a sure cure for paralysis and so Bhattatiri went to Guruvayoor for 100 days of "Bhajanam"
• Here, he wrote the famous hymn "Narayaneeyam" describing the Avatars of Vishnu starting with "fish", i.e. Matsya Avatar.
• During the 100 days of his Bhajanam at the temple of Guruvayoor, he summarized the entire Bhagavata Purana in 1034 verses at the rate of one Dasaka (canto) consisting generally of 10 verses every day.
• Each Dasaka ended with a prayer to the Lord of Guruvayoor to cure him of his illness.
• On the hundredth day he had a vision of the Lord in the form of Venugopala.
• The 100th canto composed on that day gives a graphic description of this form of the Lord from the head to the foot. On that day he became completely cured of his disease. Bhattatiri completed Narayaneeyam on the 27th of November 1587

O Lord of Guruvayoor! You are an ocean of kindness!

Let those who read these episodes with devotion be freed

from all diseases, mental and physical!

Let them have longevity, health,

and everlasting happiness --"Ayurarogyasoukhyam"!

Know what is unique about Narayaneeyam?

The unique features of Narayananeeyam, which endear it to all are – 

1. Firstly it has been written in great pain and agony and so echoes the poet’s heart felt prayer and high devotion. 
2. Secondly it is written in first person singular as a direct conversation with the Lord. So anybody reading it would also be addressing the Lord directly in person. This has a magnetic effect of the devotee’s nearness to the Lord. 
3. Thirdly, since this hymn has practically demonstrated the cure of the poet’s disease, tonic for – Aayu, Aarogya, Sauchyam – longevity, health and happiness, for all those who approach it with sincerity of faith and devotion.

My illness

My illness

I think I have an illness. I suffer from chronic foot-in-mouth disease (popularly called ‘CFMD’), and spend ages brooding over what I said, wishing desperately I had not said it or said it in a more refined manner. “Mulling over a verbal faux pas is mortifying”, and of course, the time that I spend brooding could be better spent on thinking about those statements before I uttered them. But this is easier said than done. However, it is a wonder that not many folks take this issue as seriously as other communication issues considering the fact that the after-effects of CFMD range from momentary embarrassment and mental stress to relationship issues in the long run.

Most people often speak impulsively without pausing to consider that the impact of their words may be inappropriate or hurtful to others. And, that way, they put their foot in their mouth occasionally, making insensitive, inane, embarrassing or infuriating comments. A scientific observation by American neuro-psychiatrist and author Dr. Diane Hennacy Powell makes lot of sense. He says - “We think we make conscious decisions, but actually, most of these decisions are made subconsciously.” So measured speech can’t be achieved by just monitoring words before they leave our mouth. It has to be worked on, by disciplining the mind and correcting irksome speech habits that we have picked up along the way.

As for me, I say things at times without meaning to be disparaging just to fill in the silence, rather than seem non-communicative. Introspection helps improvement and the good news is that a calm mind can be cultivated to avoid such verbal faux pas. Breathing exercises or ‘pranayama’ (the rhythmic breathing exercise in which exhalation is twice as long as the inhalation) is one way. “In yogic philosophy, we say, ‘as the breath is, so the mind is’. When the breath becomes longer and steadier, the mind also becomes calm and steady. So if you take care of your breath, the mind is taken care of automatically. In fact, breath has a great influence on all our physiological functions, not just on the mind and emotions. A 20-minute breathing exercise session every day can improve our breathing pattern through the day, and our mind will grow calm and strong.

There are some quick fixes for emergencies too. When one feels agitated, taking a few seconds to watch your breath and then taking a few deep breaths will calm one down considerably. When we are calm, we don’t rush to make statements. This is akin to an ace cricketer who to takes time to study the ball, rather than rush to hit it. Staying calm gives a person that extra moment to think of the words before they spill out of the mouth.

Avoiding FMD situations is not easy. I am sure it also calls for learning and practising etiquette during a conversation: realizing that it is better to stay silent than to talk nonsense - that a rejoinder is not always required for every statement made to us; that non-committal grunts and exclamations can be used to say nothing, and yet not seem to be unresponsive and aloof.

MANTRAS AND JAPAM

Mantras

·     The word mantra comes from the Sanskrit "mantrana", which means advice or suggestion.

·     In a sense, every word is a mantra. Mantras affect both the one who chants them as the one who hears them.

·   Each mantra or word is a sound pattern that suggests to the mind the meanings inherent in it, and the mind immediately responds.Mantras can excite the emotions and give suggestions to one’s own mind. That is why it makes sense to chant mantras even if you do not comprehend their meaning and depth.

·        According to Ramana Maharshi, repetition of mantras (japa), with attention directed to the source of the sound, completely engages the mind. This is Tapas (penance).

·        The source is not in the vocal chords alone, but also the idea of the sound is in the mind, whose source is self. Thus the practice of mantra repetition is more than a suggestion, a bit of advice or an idea. It is a means of getting in touch with our self.

·      Mantras may be used for religious worship, for japa (repetition), for healing, to help spiritual evolution, for purification, for making offerings and in Mantra Yoga.

·    Some mantras are only chants or expressions of nearness to the Divine. But some saints who were inspired by divine love and unshakable faith used these mantras in their own spiritual practice and their followers afterwards started using those mantras, calling them mahamantras or great mantras.

·     Primarily it is faith which creates the effect of mantras. Melody, intonation, pronunciation, whether silently or aloud, all are important in the recitation of mantras. Moreover, the beat cycle in which mantras are recited is important, but it changes according to the state of consciousness of the one who is chanting.

·  An increase in the speed of chanting increases the speed of mind, heartbeat and respiration. The beat cycle of the mantras affects the emotions.

·      A fast speed sometimes creates a continuous vibration and when it is done in groups it creates a good effect, because the mind works in synchronization with the beat cycle and has no time to fantasize. Fast chanting of mantras exhausts the mind, heart and breath and relaxation comes after the chanting is over.

·  Slowing the beat cycle of mantras also creates the same continuous vibration, but it slows down the speed of mind, heart and breath while the chanting is going on.

·   It induces a hypnagogic state, but it is good only when the chanting of mantras is done individually.

·    A medium-speed beat cycle is good for group and individual chanting of mantras. It does not disturb the heartbeat or breathing pattern and makes the mind more awake, alert and conscious.

·    The place from which the sound emanates influences its' tonal quality. Deep tones are produced by the vocal chords in conjunction with the abdominal region, middletones in conjunction with the chest, heart and throat regions and high-pitched tones in conjunction with the upper region of the body.

·    Indian classical music uses all three regions in a gradual order, but the middle region is used most and produces a greater emotional impact on the listeners.

·        Mantra shakti - There is a Sakti or power in every word. The Name of God, chanted correctly or incorrectly, knowingly or unknowingly, carefully, is sure to give the desired result. The glory of the Name of God cannot be established through reasoning and intellect. It can be experienced or realized only through devotion, faith and constant repetition of the Name. By Mantra japa, you can attain peace of mind quickly. By prolonged and constant practice the inherent power of the Mantra (Mantra-Sakti) will be awakened, which will fill your very existence with the Divinity of the Mantra.

·       Use a rudraksha or tulsi mala of 108 beads. Do not allow the mala to hang below the navel. Keep the hand near the heart or the nose. The mala must not be visible to you or to others. Cover it with a towel or handkerchief, which must be clean and washed daily. Use the middle finger and the thumb of the right to roll the beads. The use of the index finger is prohibited.

·   Select any Mantra or Name of God, preferably that given to you by your Guru, and repeat it from 108 to 1,080 times daily (one to ten malas).

·  The early morning period (Brahmamuhurta) and dusk is the most favourable time for Japa and meditation as this is when Sattva (purity or steadiness) is predominant. Facing east during the practice enhances the efficacy of the Japa.

PLANETS	RULING DEITY	OVER RULER	GRAINS	YANTRAS
SUN	AGNI, GOD OF FIRE	SHIVA	WHEAT	SURYA YANTRA, GAYATRI YANTRA, VISHNU YANTRA
MOON	APAS, WATER GODDESS	PARVATI	WHITE RICE	SRI YANTRA, LAXMI YANTRA
MARS	BHUMI, EARTH GODDESS	SKANDA	RED DHAL	MANGALA YANTRA
MERCURY	VISHNU, THE MAINTAINER	NARAYANA	MUNG BEANS	VISHNU YANTRA
JUPITER	INDRA, KING OF GODS	BRAHMA	CHICK PEAS	GANESH YANTRA
VENUS	INDRANI, QUEEN OF GODS	INDRA	LIMA BEANS	SRI YANTRA, LAXMI YANTRA
SATURN	YAMA, GOD OF DEATH	PRAJAPATI	SESAME SEEDS	SRI SHANI YANTRA
RAHU	DURGA, GODDESS OF POWER	SARPA	BLACK GRAM	KALI AND DURGA YANTRA
KETU	CHITRA GUPTA, GOD OF KARMA	BRAHMA	HORSE GRAM (KULATTHA)	MAHAMRITYUNJAYA YANTRA

·     Maintain a steady pose. Attain mastery of the posture. You must be able to sit in Padmasana, Siddhasana or Sukhasana for hours at a strech. Recite some prayers before starting the Japa. Resolve to complete a certain minimum number of malas before leaving your seat.

·      Do mental Japa for sometimes without a mala. When the mind wanders, do the Japa aloud, or whisper the Mantra for some time and come back to mental Japa again as soon as possible.

·   Do not do the Japa in a hurried manner. Do it slowly with feeling, one-pointedness of mind and single-minded devotion. Pronounce the Mantra distinctly and without any mistakes. Repeat it neither too slowly nor too fast. Increase the speed only when the mind wanders. Be vigilant and alert during Japa. Stand up when sleep tries to overpower you.

·      Try to associate the Japa with the rhythm of the breath and meditate in the form of your Deity. Keep a picture or idol of the Deity in front of you. Think of the meaning of the Mantra while repeating it. Regularity in Japa Sadhana is most essential if success is to be achieved.

·      It is important not to leave the place at once after the Japa is over and mix with everyone or plunge into worldly activity. Sit very quietly for at least ten minutes, humming some prayer, remembering the Lord and reflecting upon His infinite love. Then, after devout prostration, leave the place and commence your routine duties and activities. 

SANDHYAVANDANAM – THE BACKGROUND

SANDHYAVANDANAM – THE BACKGROUND

Scriptural Authority (Pramanam)

·         There are references in the vedas regarding Sandyavandanam. A reference occurs in "Second prasna, Second Anuvaka of Thaithria Aranyaka (Yajur Veda)", explaining procedure of worship. The procedure of worship indicated is by offering "Arghya" (water in the palms of both hands thrown up), at the time of sunrise and sunset, meditating on Aditya (Sun).

·   Ishvashya upanishad of Shukla Yajurveda also refers to Sun worship as above at sunrise and sunset.

·     Chandogya upanisad (Chapter 2 Section 6) discusses "Aditya vidya" explaining the importance of meditation of Sun or Aditya at sunrise and sunset, bringing out also the points mentioned above. Chapter 3, Section 12 of this upanishad explains meditation of aditya through gayatri. It also explains that the sun in the horizon outside and the sun element inside us are one and the same and there is no difference. The identity should be kept in mind while meditating through gayatri. This is the meaning of "Asavadityao brahma" recited during sandyavandanam.

·    These views are also echoed in Aditya Hridaya of the Yuddakanda of Ramayan. Agasthya explains to Sri Rama, the merits of worshipping Aditya. Aditya protects everyone, helps them in their duties, gives lustre, removes ignorance and provides happiness. He is friend of water and resides in every living thing.

·         All vedic religions have given great importance to sandyavandanam. It is said that one who does not perform Sandyavandanam is ever impure and is thus rendered unfit to perform the vedic rites - the nitya (daily) or naimithica (occasional) duties prescribed in the scriptures. If however he did perform the duties once in a way in spite of self inflicted impurity (due to non performance of sandyavandanam regularly) the said performance will not yield any result. This point has also been brought out by Poigai alwar (Mudal Tiruvandadi stanza 3).

Meaning and Philosophical significance

·    Aditya represents pure sattwa characteristics and He is bright (prakasa) and light (laghu). He is entrusted with the portfolio of health of souls (chetanas) in our planet as per the distribution of duties during the evolution of the universe. Our human body contains every element of the universe and they get subdued or become invisible due to the character (Rajoguna and tamoguna) of the individuals. However, it is possible to culture any of the elements of the universe present within himself by providing suitable environment. Worship through Arghyam is a process by which the element of Aditya within us can be cultured and in turn acquire the qualities of Aditya - namely lustrous and health preserving quality of the body and mind., light body, high intellect with grasping power, high intuition, memory and many other qualities.

·    The arghya should be offered seeing the sun in the horizon and meditating (through gayatri) on aditya.

·       The Arghyas delivered skyward from the palms of the worshipper serve as missiles to destroy demons known as Mantehars attacking the sun. This statement in the vedas has a great significance. Vedas are also refer red to as Thrayi - that is the statements  have three meanings (external, internal and philosophical). The philosophical meaning of this statement is important. The element of sun in our body is clouded by our "Rajoguna" and "Tamoguna". The Arghyams offerred as worship to Sun or Aditya at sunrise and sunset will help free the sun element in us. The word Manteha also means body, therefore the word mantehars refers to the devils in our body.

Format and Anatomy 

Purification	Achamanam, pranayanam
Statement of  purpose	Sankalpah
Surrender and dedication	Satvika Tyaga
Purification	Prokshanam, Prasanam, Achamanam, Punya Prokshanam
Getting rid of demons	Arghyam
Purification	pranayanam
Apology for any delay	Prayaschita Arghyam
Purification	achamanam
Thanks for benefits received	Kesavadi Tarpanam
Purification	Achamanam, japa vidhih
Preparation for gayatri	Pranayaman mantra japa,
Bringing in the Lord for protection	gayatri aavahanam
Purification	Gayatri Japam, Pranayamam
Realization of the presence of the Lord	upastanam
Salutations to the sandya gods	sandyadi devata vandanam
Expression of one's lineage	Abhivadanam
Salutations to the directional gods	Dikvandanam
Surrender and dedication	satvika tyaga
Remembering archa murthys	SriRanga mangala manim
·  The vedic references bring out the importance of worshipping Aditya through Arghyam and meditation through Gayatri at sunrise and sunset. ·   Keeping the above in view, the sages of the past have given a format for the performance of sandyavandanam (using vedic hymns) during sunrise, midday and sunset. In Yagna prakarana, vedas also bring out the importance of 'Sudhikarana' or purification. The purification covers both inside and outside of our body. Hence the format includes the purification process. "Prokshanam" is an external purification process, Prasanam and Pranayanam are internal purifiation processes.

Who can perform

• Sandyavandanam is performed by an individual after "Upanayanam". Upanayanam is a vedic ritual prescribed for Brahmins, Khshatriyas and Vaishyas. it includes wearing of Yagnopavitham and learning of gayathri mantra.
• The upanayanam entitles one to learn and recite vedas and perform rituals.
• Yagnopavitha is a thread going around the body from left shoulder to navel and back to left shoulder via our back. Thus it symbolises a thread going around our Antaryami or vishnu seated in our heart.
• Yagnopavitha orthe sacred thread is a thread with three strands, each strand containing three threads. The nine threads correspond to the nine deities installed (Prithvi, aap, tejas, vayu, ether, prana, atman, antaratman, paramatman). The installation of the deities is done as per the prescribed procedure.
• The three strands of the yagnopavitha are knotted together. This symbolises the conjunction of the three tattvas of the Srivaishnava philodsophy - namely Cit, Acit and Eswara. This also brings out that cit, acit and eswara cannot be shown separately.
• The 3 strands also exhibit the presence of satwa, rajas and tamas gunas or characteristics of an individual. The deities installed help to improve our sattwa character. Though the installation of the deities is done only once before wearing, this charge is continued or recharged through recitation of gayatri everyday during sandyavandanam. Only a thread on which the deities have been installed will be yagnopavitham or sacred thread or charged thread.
• The knot in the yagnopavitha is said to symbolise Pranava or Om which comprises the three letters namely Aa (denoting Vishnu) Uu (denoting Goddess Lakshmi) and Ma (denoting soul or self).
• Vedas and Smrithis prescribe the age of upanayanam for Brahmins at seven. The age should not exceed sixteen in any case.

When to perform

• The Vedas prescribe prayers at sunrise and sunset.. Sunrise constitues a change from darkness to light and hence a sandhya time (that is a time of junction). This is referred to as Pratha Sandhya. The Sun set constitutes a change from light to darkness and hence a sandhya time, this is referred to as Sayam Sandhya. To these two our sages have added a third known as Madhyanika or midday, constituting a change from an ascending sun to a descending sun in the sky. The addition of Madyanika has yet another significance, during this time we can see offer our prayers seeing the sun.
• The benefits of Pratah sandyavandanam is best when performed before sunrise and stars are visible; average when performed before sunrise but stars have disappeared; poor after sunrise. Similarly for 'Sayam sandyavandanam'; it is best before sunset; average after sunset but before stars appear and poor after stars appear.
• The above view has also been reflected in the hymns forming part of sandyavandanamSamaveda hymns for upastanam the rising sun is saluted (udyantan thvaditya anudiyasam) in Pratha sandyavandanam, while setting sun is saluted (Pratithishtantam thvaditya anupratithistasam) in Sayam sandhyavandanam.
• This pratah sandyavandanam should be started before sunrise and concluded at sunrise.imilarly the sayam sandyavandanam should be started before sunset and concluded at sunset (at local time)
• Again in Yajur veda Prasanam hymns, we have "Ratristadava lumpatu yatkunchaduritam mayi" (May the sins committed  by me be wiped out by the deity controlling the night) in Pratah Sandyavandanam, while in Sayam Sandyavandanam it is 'Aahastadava lumpatu yatkincha duritam mayi" (May the sins committed by me be wiped out by deity controlling day).
• The question arises as to how much before sunrise or sunset. For the purpose of vedic rituals the duration of day (Sunrise to Sunset) is divided into 5 parts, the first part called pratah, second sangava, third madhyahna, fourth Aparahna and the last sayam. Under Indian conditions one fifth part of day or night varies from 2h 10m to 2h 20m (It will be more in higher latitiudes). Thus the benefits of Sabdya extend for a duration of about 2h 10m on either side of sunrise or sunset.
• Under Indian situations it can be broadly indicated that the best period for Pratah Sandyavandanam is between 5 & 6AM while for Sayam sandyavandanam it is between 6 & 7 PM. For Madhyanika it is the third fifth part of the day for maximum benefits.
• The timings above are from considerations of maximum benefit. However it is important to note that benefits will be there even when there are departures and this has been recognized in the smrithis. Every individual should therefore strive to perform Sandyavandanam at a time as close to sunrise or sunset as possible but should not give it up due to circumstances. In these cases, the individual should mentally contemplate on Aditya by reciting one gayatri at the time of sandya from wherever he is place at the time. A person who is unwell can perform Sandyavandam mentally without water from his sick bed.

Things you need

• Vessel: Studies in naturopathy have shown that water kept in copper, silver or gold vessels help to improve bio-electricity in our body. Hence it would be preferable to use copper or silver vessel for sandyavandanam.
• Clothes: Studies in naturopathy have shown that wool and silk are not good conductors of bio-electricity while cotton is. Hence it is desirable to wear cotton clothes while performing sandyavandanam (as we acquuire bio-energy from surroundings).
• Sandyavandanam should be performed outdoor as far as possible.
• Pratah Sandyavandanam is performed facing east. Madyanukam is performed facing east or north. Sayam sandyavandanam is performed facing east upto 'Arghya pradhanam' and facing west beyond that. (Japam is done sitting).

Exceptions

• Manasika snanam and mantra snanam - Snanam means bath. The normal bath we take by pouring water on our body is called "Varuna snanam". Vedas recognize varuna snanam is not possible everywhere and under all circumstances. Hence vedas recognise several alternative forms of bath. (All forms of bath are equal in merit).
• Whenever conventional bath i.e. varuna snanam is not possible, one can perform manasika snanam instead. The procedure for manasika snanm is "Mentally comprehend the lotus feet of the Lord is on your head and water of virija (Heavenly river) from his feet flowing all over your body. Recite the hymn below and sprinkle water over your head.
  Apavitrah Pavithro va Sarvavastam gato apiva |
  Yah Smaret Pundarikaksam sa Bahyabhyantarah sucih ||
• This means "One who meditates on pundarikaksha is cleaned both internally and externally irrespective of the purity earlier.
• Mantra snanam is a bath where in we sprinkle water on our head reciting hymns. Incidentally, this has been included in the sandyavandanam process itself. Prokshanam is a "mantra snana".
• Manasika sandyavandanam means performing the sandyavandanam mentally without water. This can be done under extraordinary circumstances like a long journey etc. Even those who have performed sandyavandanam normally but not within the prescribed limits should offer Arghyam mentally at the Sandhhya time, wherever he is (irrespective of dress etc.)
• In circumstances where Madhyanimikam cannot be performed it can be performed alongwith Pratah Sandyavandanam.  

Recitation of Mantras

• A Hymn or mantra is a prayer (with words and alphabets specially chosen) addressed to God or deity. It is supposed to posess mystic and super natural powers. For best results correct recitation of the mantras is necessary. 
• The energy from the universe is present everywhere. By reciting a mantra either orally or mentally, we tune ourselves to receive this energy. This is very similar to tuning a radio receiver to receive the electromagnetic waves around us.
• Our sages through meditation have asessed the power of the various mantras and their applications to different situations and purposes.
• The Chandas explains the potential of the mantra or the power it can create in our body by reciting it. It is for this purpose that the mantras must be recited in sanskrit only (as given by sages) and any equivalent translation will have no effect.
• The mantras should be recited with due weightage to the characteristics of the alphabet namely Hasva (short), dheerga (long), alpaprana (less weightage), Maha Prana (heavy weightage). The vibration characteristics of a mantra is very important. The words and alphabets have been chosen to achieve this objective. This is akin to combining the seven notes to produce different ragas or tunes.
• Every mantra is preceded by a verse indicating the name of sage, chandas, deity to whom the hymn is addressed and the purpose for which the mantra is used. The name of the sage indicates the sage who has achieved god realization through this mantra. The chandas indicates its potential. The purpose is also indicated as the same hymn can be used in different contexts.

Science, electricity and health        

• There is a flow of electricity in the human body (this characteristic is used in ECG electrocardiogram). This is referred to as bio-electricity. Electric currents pass through10 sets of lines corresponding to 10 fingers and toes. Finger tips and top of head constitute terminal points of these electric lines. Bio-electricity gets charged through water, earth, ether etc.
• It must be appreciated that Sandyavandanam is not just reciting hymns or mantras, but it includes certain actions like stance, touching or making contact of different organs etc.
• All natural therapies are based on the principle that human body has a self healing property. Further if the flow of bio-electricity is normal the body remains fit and healthy. Every person has a natural aura around him (an invisible body of charged particles also called bio-plasmic body). Flow of electricity within our body causes emission of electrons which in turn causes the aura. This field has been photographed through a process known as kirilian photography. This was known in ancient India and was used for health. The inner aura follows the contour of the body while the outer aura is shaped like an inverted egg. and may stretch away from the body some 8-10 inches. Our sages have developed a science known as Vastu shastra where by an environment conducive to this electromagnetic field will help in better concentration, meditation etc. This ancient Indian science has been taken up by modern scientists. A new subject known as geo-biology based on the above priciples is being used in the design of factories etc. to improve efficiency.
• The best application of this principle is in health which was also practiced in ancient india. This ancient science has been developed by one Choa-kuk-sui (The ancient science and art of pranic healing for curing diseases also known as pranic healing.)
• The healing method is one of the naturopathy systems. Detailed investigations and kirilian photography have shown that any disease first enters the bio-plasmic body and then our visible physical body. Hence the healing process attempts to rectify the bio-plasmic body through induction of bio-energy at specific points of the body known as chakras. Remedial measures also include use of energised water.
• Studies have shown that meditation has great influence on the brain cells that are known to produce electric waves of different frequencies.
• In ancient india, one more system of natural therapy i.e. acu-pressure therapy existed. This system also recognises the existence of electricity which is responsible for our health. This system recognises our palm and finger tips as control boards for manipulation or alteration of bio-electricity. Healing is achieved by applying slight pressure to specific points.
• In vedic rites water is used for purification. Modern scientists by passing sound waves through water have produced gas bubbles emitting blue light with very high temperature inside. These studies indicate the capacity of sound waves to energise water.
• A vedic rite known as udakashanti is performed in which water is kept in a copper vessel and vedic hymns are chanted by a group of vedic scholars, some vedic scholars have found that the temperature of water in the vessel has gone up substantially. Punyahavchanam is another vedic rite where in water is energised through vedic hymns. This approach in a miniature has been used in Sandyavandanam i.e. prokshanam, prasanam, achamanam etc. Hence while performing these rituals sound waves must be produced emnating from the mouth.
• Vedic rituals like pranayanam or japam have impact on bio-electricity. Electro cardiograms taking in a normal state, during pranayanam and during pranayanam mantra japam have been taken and they indicate substabtial changes during prnanayanam and japam confirming the fact that we absorb bio-electricity during these rituals.
• Sandyavandanam is essentially prayers to the Supreme Lord at sandya time. Though God realization is the main objective the importance of healthy body and mind have been duly recognized. Apart from reciting hymns it also includes karanas - namely stance, touching different parts of the body etc. They help to achieve the twin objectives of god realization and health.