Sandhyavandanam ContentsScriptural 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). Some observations on sandhyAvandana Bodhayana Maharshi begins his discussion of sandhyAvandana with the words 'athAtaH sandhyopAsanavidhim vyAkhyAsyAmaH' -'Thus, we will now comment on the rules concerning the sandhya Dh. Now. Specifically. one must have clean hands and feet (pAda-pANiprakshAlanam) and one must perform Acamanam. the purification mentioned in the prokshaNam appears to be thought of as an extension of the initial Acamanam. a discussion of these words of the sUtra: 1) 'surabhi-mati' refers to to the 'dadhikrAvNNaH' Rk which contains the word 'surabhi' (surabhi no mukhAkarat). The sUtra is: surabhi-maty-ab-lingAbhir-vAruNIbhiH hiraNya-varNAbhiH pAvamAnIbhiH vyAhRtIbhir anyaiS ca pavitrair AtmAnam prokshya prayate bhavati | This is pretty cryptic but thankfully the commentary makes everything clear. Su. This refers to the 'Apo hi shThA' mantra and succeeding Rks. In other words.7. an interesting observation. I know from reading this that my father's repeated command to have me wash my hands and feet before doing my sandhyA was not just an expression of punctiliousness but an ancient mandate handed down by the revered Bodhayana himself! Then comes a discussion of what mantras one should use to purify oneself. 2) 'ab-lingAH' begins with the word 'ap' which means water. one may also include 'imam me varuNa' (found in our sAyam sandhyA upasthAna) preceded be 'ava te heDa:' (?). 3) 'vAruNyaH' refers to the 3 Rks beginning with 'yac ciddhi te viSo yathA' addressed to Varuna. . The way the sUtras have flowed to this point. It is mentioned in the commentary that this removes the pApa-s or sins caused by the organs and those sins which reside within oneself. the Acamanam process seems to include the recitation of these mantras and prokshanam. this prokshaNa to the accompaniment of meditation on these mantras cleanses the inside and gives us internal purity.' [B. I'll get to the exact meaning of the sUtra in a little bit. but first.x ] Sutra 2 specifies that one must be pure externally before commencing this ritual.4. What I gather is that while we wash our hands and feet for external purity.meditation. 2. Or. and has implicitly included the mAdhyAhnika snAna (performed by the orthodox in the "good old days") which immediately precedes the sandhyA. Unfortunately the commentary has been silent on this issue. The HiraNyavarNa and pavamana rks do not have to go with snana. Another interesting point: there is no mention of mArjanam -the sipping of water after meditation on 'sUryaS ca mA manyuSca'. there is no necessity of snana there being no impurity associated with any deva karma. some speculation: so far. they can be used in the same manner as the ApOhiStA rks. Now. I will speculate on the reason for their mention a little later and hope others can provide some thoughts as well. i. sanctifies/empowers those waters with these two rks and sprinkles them on oneself. 'ApaH punantu pRthivIm'. the sandhyA process described by Bodhayana appears to include the snAna (ritualized bathing). they may be used with snana. My own impression is that if one finishes the morning deva karmas and proceeds directly on to the mAdhyahnika.[ Interestingly. depending on the particular sandhyA-kAla. must use these mantras for prokshaNam. For the saayam kaala. a snaana is needed anyway.4 Rks beginning with 'hiraNyavarN SucayaS ca' 5) 'pAvamAnyaH' . My guess is that Bodhayana has begun to expound the mAdhyAhnika sandhyA. . no one that I know recites these mantras during the prokshaNa. The mention of the varuNa and hiraNyavarNa Rks and the pavamana-sUkta can only be explained in this manner. That is the procedure for the prAtah sandhya. are prescribed for use in later shastras for snAna. For the mAdhyAnika. as far as I understand.e. the twice-born. or 'agniS ca mA manyuS ca'. This is the only way these sUtras make sense to me. ] 4) 'hiraNyavarNAH' . These latter mantras.the 'pavamAnaH suvarcanaH' anuvAka (Is this the pavamAna sUktam?) The next sUtra states that dvijas. as they could be withthe saayam sandhya. The way these rks are used is that one touches the vessel/utdharaNi holding the water. I should point out an error in my previous post. In any case.Bodhayana gives guidance on this issue in this context: . ensures the physical progress of .4. noting this omission. In the same sentence.2. the only thing different about the Vaidika snAna is that it is done with mantras.2 ] If unclean. it is interesting that this is not mentioned in the sutras at all. [ 2. sanctify water by reciting the Gayatri. if clean. I had written that the sipping of sanctified water we perform after reciting 'sUryaS ca mA manyuSca'. (snAnam vihitam sArvavArNikam. mantravat prokshaNam cApi dvijAtInAm viSishyate iti .The thought that throwing water. sanctified or otherwise. etc. Having cleansed one hands and feet. or the Veda) face east during the morning twilight hour. It is actually called prASanam... The arghya-pradAna is a well-established practice mentioned in the Veda itself so there is no need to repeat it here. and doing Acamanam by sipping water .. What has been omitted is only because it is well-known. Along the same lines.7.. aprayato 'bhiSiktaH prayato vA anabhiSiktaH prakshAlita-pAda-pANir apa Acamya ... argues that the purpose of the sutras is to clarify what is unclear in the Veda.4). one should bathe. is called mArjanam. The commentator. the Veda also cryptically mentions the reason for this practice.4. The offering of the water is said to destroy certain rakshasas that obstruct the progress of the sun (tA etA Apo vajrIbhUtvA tAni rakshAmsi mandehAruNe dvIpe prakshipanti). and throw this water upwards (toward the sun). At first this no doubt strikes one as a primitive idea. The next sutra explains that snAna is enjoined upon all people.. the arghya-pradAna (the offering of water while reciting the Gayatri mantra to the Divinity present within the sun) is also strangely not mentioned in by Bodhayana. one need not bathe.7. The commentator is here making a reference to a brAhmaNa from the Yajur Veda (taittirIya?) which explicitly mentions the ancient practice of arghya-pradAna:brahma-vAdinaH pUrvAbhimukhAH sandhyAyAm gAyatryA abhimantritA Apa Urdhvam vikshipanti Those conversant with Brahman (the Absolute. studying. The commentator remarks that sun is a visible symbol of Brahman Itself.6. cooking.5). the next topic taken up is a discussion of the mantra japa to be done during the evening sandhyA. for example -. However. || namo vedapurushAya || || namaH paramarshibhyaH || . Furthermore. one of the central meditations in the Upanishads is how the indwelling divinity of the sun is the same as the indwelling. the story of the rakshasas actually symbolizes a significant psychological truth. This symbolism is explained very nicely in Sri Rangapriya Swami's preface to the Sandhyavandana book published by the Thillaisthanam Swami Kainkarya Sabha. is Bodhayana just setting up an impossible standard so that those who follow him remain humbled by their inability to live up to his words? Back to our text.no chores. who is physically symbolized by the sun.7. The rakshasas represent internal enemies that obstruct the pristine perception of Brahman. I wonder how realistic the daily commandment to do 1008 Gayatris was.according to the very Veda: 'Adityo brahmeti AdeSaH'. I request them to reproduce what Sri Swami has written here.esha antarAditye hiraNmayaH purusho drSyate).4. 28. cleaning. (See Chandogya Upanishad 1. The count of 1000 presumably means 1008 by convention. or 10 Gayatris is naturally a concession to us. which is the same as the indwelling controlling self that pervades the entire universe. Did the dvijas of Bodhayana's time have nothing else to do -. The meditation and mantra-japa is to be done facing the sun.the sun does not seem convincing given our current sensibilities.Our habit of (only) 108. controlling self within the human.6. Bodhayana remarks that the one is torepeat the Gayatri (Savitri) mantra *1000* times while seated facing the setting sun! (darbheshv AsIno darbhAn dhArayamANaH sa+udakena pANinA pratyaG mukhaH sAvitrIm sahasrakRtvA Avartayet. The offering of the sanctified arghya to Divinity while recitating the Gayatri keeps these internal obstacles at bay. 2. setting in this case. Nor does it tally with our general perception of sandhyAvandana as a profoundly spiritual religious duty. Returning to the Bodhayana sutras. or rearing? Or. If anyone has this book. In two anuvAkAs. and attacks the asurAs. ("akaraNE pratyavAya janakam") this being an "AgyA kainkaryam". the Asuras started fighting with Soorya at every sunrise and sunset. SandhyAvandanam too is dealt with in the Taittiriya Aranyaka. chouLam.as adiyen has been out of touch with the lists for some time. bundling them off to a remote island known as the "MandEhAruNa dveepam". The AsurAs told Prajapati that they wished to fight with AdityA. (Mantra Prasnam) devoted to the mantras to be uttered for performing various vaidIka karmas. be it upanayanam. this defeat is not permanent. However. Vedas are the first and foremost pramanam for everything. And the process goes on infinitely. PrajApati appeared before them and queried them as to their wishes. with the important component of "arghya pradAnam". where they lie vanquished. or the apara kriyAs. (beginning with "RakshAgumsi ha vA purOnuvAkE tapOgram") the Veda Purusha describes the reason d etre" of Sandhyavandanam. This concerted throwing of water by all brahmins. In fact. in some form or the other. but its non-performance results in sin. Here are a few more points.Shri Mani's present series on Sandhyavandanam is most informative. And almost all the rituals we perform today have their roots in the Vedas. please do pardon adiyen if the following is a repetition. He ordered Brahmins to perform Sandhyavadanam at sunrise and sunset. Concerned at the disastrous consequences to the universe of Soorya being disabled. From that day. Due to this constant battle. Come the next Sunrise. so that the boon granted by Prajapati to the asurAs does not go waste. that of throwing water held in joined palms at the Sun. turns into a weapon as powerful as the VajrAyudhA . the asurAs are back in full vigour to fight with the Sun. Once upon a time the asurAs performed sincere and intense penance or tapas." pronounced Prajapati. or one . "Adou VedA: pramANam". the Brahmins perform Sandhyavandanam and the concerted arghyA banishes the asurAs to the aforesaid island. and is only till the next SandhyA. Prajapati devised a way of saving Soorya from gradual decline. Adiya started weakening. We often hear people say that Sandhyavandanam does not bestow any special merit on the doer. there are two prasnAs in the Yajur Veda. Again. in the third (or is it the fourth?) prasna of ArunA. vivAham. "So be it. anarha: sarva karmasu"A person who does not do Sandhyavandanam is perennially impure and is ineligible to perform any karma. for. However. and. 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. Adiyen has a question to the learned bhagavatas of the list. is there a mention about it in the Vedas? Srimate SriLakshmINrisimha divya paduka sevaka SrivanSatkopa Sri Narayana Yatindra Mahadesikaya Nama: Meaning and Philosophical significance • Aditya represents pure sattwa characteristics and He is bright (prakasa) and light (laghu).the aforesaid anuvAkAs deal with prAtah: and SAyam sandhyavandanam. However. Thus Sandhyavandanam occupies a very high place in our list of priorities.that we are ordained to perform. is freed from all sin ("tEna pApmAnam avadhoonvanti") and attains the Ultimate ("BrahmApyEti"). This is why the Shastras prescribe this karma as a preliminary to all others. etc) and of "SishtAchAram" (the practice of great people). as should be clear from the aforesaid. vaidIka or otherwise. 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 . who performs Sandhyavandanam and japam at all sunrises and sunsets. What is the pramANA in the Vedas for this? "MadhyAhnikam appears to have the sanction of Smriti (Dharma Sutras. but say nothing about the "MAdhyAhnikam" that we perform regularly. without the performance of which the yajamAna does not acquire eligibility to do anything else"SandhyA heenO asuchi: nityam. it is precisely at sunrises and sunsets that the Sun is at danger from the asurAs. is blessed with all that is auspicious ("sakalam bhadram asnutE"). which should be enough for us. and only timely arghya pradAnam would vanquish the latter. the Aranyaka says that every Brahmin. is done for the benefit of society. The story narrated above also emphasizes the need for the timely performance of this important ritual. • • individuals. However. The Arghyams offerred as worship to Sun or Aditya at sunrise and sunset will help free the sun element in us. Prasanam. memory and many other qualities. The philosophical meaning of this statement is important. light body.that is the statements have three meanings (external. Achamanam. Punya Prokshanam Arghyam pranayanam Prayaschita Arghyam achamanam Kesavadi Tarpanam Achamanam.namely lustrous and health preserving quality of the body and mind. The element of sun in our body is clouded by our "Rajoguna" and "Tamoguna". The Arghyas delivered skyward from the palms of the worshipper serve as missiles to destroy demons known as Mantehars attacking the sun. pranayanam Sankalpah Satvika Tyaga Prokshanam. This statement in the vedas has a great significance. gayatri aavahanam Gayatri Japam Purification Statement of purpose Surrender and dedication Purification Getting rid of demons Purification Apology for any delay Purification Thanks for benefits received Purification Preparation for gayatri Bringing in the Lord for protection . The word Manteha also means body. 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 . Format and Anatomy • Anatomy Achamanam. internal and philosophical). therefore the word mantehars refers to the devils in our body. high intuition. The arghya should be offered seeing the sun in the horizon and meditating (through gayatri) on aditya. Vedas are also refer red to as Thrayi . japa vidhih Pranayaman mantra japa. high intellect with grasping power. it includes wearing of Yagnopavitham and learning of gayathri mantra. the sages of the past have given a format for the performance of sandyavandanam (using vedic hymns) during sunrise. In Yagna prakarana. Who can perform • • Sandyavandanam is performed by an individual after "Upanayanam". . Keeping the above in view. Hence the format includes the purification process. Khshatriyas and Vaishyas. The upanayanam entitles one to learn and recite vedas and perform rituals. "Prokshanam" is an external purification process. Upanayanam is a vedic ritual prescribed for Brahmins. Prasanam and Pranayanam are internal purifiation processes. midday and sunset.Purification Realization of the the presence of the Lord Pranayamam upastanam Salutations to the sandya gods Expression of one's lineage Salutations to the directional gods Expression of one's lineage Surrender and dedication Getting rid of demons Remembering archa murthys • sandyadi devata vandanam Abhivadanam Dikvandanam Abhivadanam satvika tyaga arghyam SriRanga mangala manim • The vedic references bring out the importance of worshipping Aditya through Arghyam and meditation through Gayatri at sunrise and sunset. The purification covers both inside and outside of our body. vedas also bring out the importance of 'Sudhikarana' or purification. Acit and Eswara. Similarly for 'Sayam sandyavandanam'. The addition of Madyanika has yet another significance. during this time we can see offer our prayers seeing the sun. acit and eswara cannot be shown separately. When to perform • • The Vedas prescribe prayers at sunrise and sunset. constituting a change from an ascending sun to a descending sun in the sky. aap. Sunrise constitues a change from darkness to light and hence a sandhya time (that is a time of junction). paramatman). this charge is continued or recharged through recitation of gayatri everyday during sandyavandanam. This is referred to as Pratha Sandhya. The age should not exceed sixteen in any case.• • • • • • Yagnopavitha is a thread going around the body from left shoulder to navel and back to left shoulder via our back. ether. The deities installed help to improve our sattwa character. prana. rajas and tamas gunas or characteristics of an individual. The three strands of the yagnopavitha are knotted together. To these two our sages have added a third known as Madhyanika or midday. The nine threads correspond to the nine deities installed (Prithvi. 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). tejas. . poor after sunrise. average after sunset but before stars appear and poor after stars appear. vayu. this is referred to as Sayam Sandhya. average when performed before sunrise but stars have disappeared. The Sun set constitutes a change from light to darkness and hence a sandhya time. atman. it is best before sunset. antaratman.namely Cit. The benefits of Pratah sandyavandanam is best when performed before sunrise and stars are visible. The three strands also exhibit the presence of satwa.. each strand containing three threads. Vedas and Smrithis prescribe the age of upanayanam for Brahmins at seven. Thus it symbolises a thread going around our Antaryami or vishnu seated in our heart. Though the installation of the deities is done only once before wearing. Only a thread on which the deities have been installed will be yagnopavitham or sacred thread or charged thread. This symbolises the conjunction of the three tattvas of the Srivaishnava philodsophy . The installation of the deities is done as per the prescribed procedure. Yagnopavitha orthe sacred thread is a thread with three strands. This also brings out that cit. Things you need • Vessel: Studies in naturopathy have shown that water kept in copper. This pratah sandyavandanam should be started before sunrise and concluded at sunrise. For the purpose of vedic rituals the duration of day (Sunrise to Sunset) is divided into 5 parts. Under Indian conditions one fifth part of day or night varies from 2h 10m to 2h 20m (It will be more in higher latitiudes). . while setting sun is saluted (Pratithishtantam thvaditya anupratithistasam) in Sayam sandhyavandanam. 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. silver or gold vessels help to improve bio-electricity in our body. third madhyahna. 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. For Madhyanika it is the third fifth part of the day for maximum benefits. However it is important to note that benefits will be there even when there are departures and this has been recognized in the smrithis. Thus the benefits of Sabdya extend for a duration of about 2h 10m on either side of sunrise or sunset. we have "Ratristadava lumpatu yatkunchaduritam mayi" (May the sins committed by me be wiped out by the deity controlling the night) in Pratah Sandyavandanam. the individual should mentally contemplate on Aditya by reciting one gayatri at the time of sandya from wherever he is place at the time. while in Sayam Sandyavandanam it is 'Aahastadava lumpatu yatkincha duritam mayi" (May the sins committed by me be wiped out by deity controlling day). second sangava. fourth Aparahna and the last sayam. In these cases. The timings above are from considerations of maximum benefit. the first part called pratah.imilarly the sayam sandyavandanam should be started before sunset and concluded at sunset (at local time) Again in Yajur veda Prasanam hymns. A person who is unwell can perform Sandyavandam mentally without water from his sick bed.• • • • • • 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. The question arises as to how much before sunrise or sunset. this has been included in the sandyavandanam process itself. Sandyavandanam should be performed outdoor as far as possible. Incidentally. one can perform manasika snanam instead. This can be done under extraordinary circumstances like a long journey etc. wherever he is (irrespective of dress etc. Prokshanam is a "mantra snana". Recite the hymn below and sprinkle water over your head. Manasika sandyavandanam means performing the sandyavandanam mentally without water. Hence it is desirable to wear cotton clothes while performing sandyavandanam (as we acquuire bio-energy from surroundings). Madyanukam is performed facing east or north. Exceptions • Manasika snanam and mantra snanam Snanam means bath. Mantra snanam is a bath where in we sprinkle water on our head reciting hymns. Pratah Sandyavandanam is performed facing east. Vedas recognize varuna snanam is not possible everywhere and under all circumstances. (All forms of bath are equal in merit). Clothes: Studies in naturopathy have shown that wool and silk are not good conductors of bio-electricity while cotton is. Even those who have performed sandyavandanam normally but not within the prescribed limits should offer Arghyam mentally at the Sandhhya time. varuna snanam is not possible. Sayam sandyavandanam is performed facing east upto 'Arghya pradhanam' and facing west beyond that. Whenever conventional bath i. 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. Hence vedas recognise several alternative forms of bath.) • • . 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. (Japam is done sitting). The normal bath we take by pouring water on our body is called "Varuna snanam".• • • Hence it would be preferable to use copper or silver vessel for sandyavandanam.e. • In circumstances where Madhyanimikam cannot be performed it can be performed alongwith Pratah Sandyavandanam. Science. chandas. The name of the sage indicates the sage who has achieved god realization through this mantra. dheerga (long). This is referred to as bio-electricity. The mantras should be recited with due weightage to the characteristics of the alphabet namely Hasva (short). earth. This is akin to combining the seven notes to produce different ragas or tunes. The vibration characteristics of a mantra is very important. By reciting a mantra either orally or mentally. The chandas indicates its potential. The energy from the universe is present everywhere. deity to whom the hymn is addressed and the purpose for which the mantra is used. Finger tips and top of head constitute terminal points of these electric lines. 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. Electric currents pass through10 sets of lines corresponding to 10 fingers and toes. alpaprana (less weightage). This is very similar to tuning a radio receiver to receive the electromagnetic waves around us. The words and alphabets have been chosen to achieve this objective. Maha Prana (heavy weightage). Bio-electricity gets charged through water. For best results correct recitation of the mantras is necessary. electricity and health • There is a flow of electricity in the human body (this characteristic is used in ECG electrocardiogram). Every mantra is preceded by a verse indicating the name of sage. Our sages through meditation have asessed the power of the various mantras and their applications to different situations and purposes. The purpose is also indicated as the same hymn can be used in different contexts. . we tune ourselves to receive this energy. Recitation of Mantras • • • • • • A Hymn or mantra is a prayer (with words and alphabets specially chosen) addressed to God or deity. The Chandas explains the potential of the mantra or the power it can create in our body by reciting it. It is supposed to posess mystic and super natural powers. ether etc. Remedial measures also include use of energised water. Brain cells are known to produce electric waves of different frequencies. The healing method is one of the naturopathy systems. Health Accecories Manila. Detailed investigations and kirilian photography have shown that any disease first enters the bio-plasmic body and then our visible physical body. Flow of electricity within our body causes emission of electrons which in turn causes the aura. Studies have shown that meditation has great influence on the bioplasmic body. The inner aura follows the contour of the body while the outer aura is shaped like an inverted egg. Healing is achieved by applying slight pressure to specific points. All natural therapies are based on the principle that human body has a self healing property. In vedic rites water is used for purification. and may stretch away from the body some 8-10 inches. one more system of natural therapy i. A new subject known as geobiology based on the above priciples is being used in the design of factories etc. This ancient Indian science has been taken up by modern scientists. This ancient science has been developed by one Choa-kuk-sui (The ancient science and art of pranic healing Cho-kuk-sui pub.• • • • • • • It must be appreciated that Sandyavandanam is not just reciting hymns or mantras. Modern scientists by passing sound waves through water have produced gas bubbles . Our sages have developed a science known as Vastu shastra where by an environment conducive to this electromagnetic field will help in better concentration. The best application of this principle is in health which was also practiced in ancient india. acupressure therapy existed. This field has been photographed through a process known as kirilian photography. meditation etc. but it includes certain actions like stance. to improve efficiency. This system recognises our palm and finger tips as control boards for manipulation or alteration of bio-electricity. This was known in ancient India and was used for health. 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. In ancient india. Every person has a natural aura around him (an invisible body of charged particles also called bioplasmic body). touching or making contact of different organs etc. Further if the flow of bio-electricity is normal the body remains fit and healthy. This system also recognises the existence of electricity which is responsible for our health. Phillipines) for curing diseases also known as pranic healing.e. Vedic rituals like pranayanam or japam have impact on bioelectricity. 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. Apart from reciting hymns it also includes karanas . They help to achieve the twin objectives of god realization and health. Sandyavandanam is essentially prayers to the Supreme Lord at sandya time. achamanam etc. . These studies indicate the capacity of sound waves to energise water. This approach in a miniature has been used in Sandyavandanam i.e. prokshanam.namely stance. prasanam. 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.• • • emitting blue light with very high temperature inside. Electro cardiograms taking in a normal state. touching different parts of the body etc. 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. Though god realization is the main objective the importance of healthy body and mind have been duly recognized. Hence while performing these rituals sound waves must be produced emnating from the mouth.