Sunday, February 17, 2019

Kumbha Mela: Not just the largest but the oldest religious practice of the world supported by State.

Published in Ind Samachar

A recent article in The New York Times lamented about the excellent arrangements made for the Kumbha Mela at Prayagraj as something abominable and done with the aim of catching votes! Even the development of amenities, construction of roads and flyovers and ban on letting out tannery effluents into the Ganga were commented upon by this newspaper as agenda-driven to keep the Hindu vote bank in good humour. While this is nothing but an expression of a sick mind, one accusation needs to be cleared to set the record straight and also to keep the Hindus informed of how this event was managed in the past.

The report has termed this Kumbha Mela as ‘State sponsorship’ of the religion of the Hindus. It ‘justifies’ this criticism by quoting a figure of $600 million as having gone into the making of a number of bridges, roads, flyovers, trashcans, toilets etc for the visiting population. While this is nothing but long term investment benefiting the entire region, what the newspaper had failed to understand is that this event was not just Paraygraj-centric, but is celebrated all over India wherever there are temples. And in all those temples, this event was sponsored by the kings or/ and by the community living around the temple in olden days. Temple inscriptions stand as evidence for ‘State sponsorship’ of this event in those temples.

This event is a yearly affair even now in the temples of Tamilnadu and celebrated on the Full Moon of the month of Kumbha (Aquarius) by the name “Maasi Magham”. Gods themselves are taken out in a procession and given bath in the sea, or river or confluence of rivers or in a nearby tank, in the absence of access to other water bodies. In the very heart of the capital city Chennai, in the temple of Adhipureeswarar in Tiruvottriyur, there stands a pillar inscription on the gift of money by an assembly of members for conducting this festival which we call as Kumbh Mela today.

(Source: Inscriptions Of The Madras Presidency Vol.I by Rangacharya.V.)

An inscription found in the Devanatha Perumal temple of Tiruvaheendipuram in Cuddalore conveys about the grant of land and tax exemption for generating money for conducting this festival. The mention of tax exemption makes it clear that the grant was ‘State- sponsored’.

Maasi Magham, the annual celebration of Kumbha Mela celebrated even now in the temples of Tamilnadu had been continuing from an undated past if we look at a verse of Sangam text called ‘Pattinappalai’. This text, presumably written before the start of the Common Era refers to a temple on the shore of Pumpukar, known as ‘Magha viṇmeen kottam’ (temple of Magha star).
By the name of it, this temple was exclusively meant for Magha festival when Moon becomes full in Magha star in the month of Maasi (Sun in Aquarius). Today this temple is not there – perhaps lost into the sea due to successive inundation experienced in Pumpukar in the past. But the reference to this in southern most part of India makes Kumbha festival a pan-Indian festival and the oldest one in recorded history, with the Sangam text testifying its antiquity.

The text continues to mention about two lakes associated with it and named as ‘material desire of present birth’ and ‘desire of future birth’ (Ulagiyal immai-k kaamam, Marumai-k kaamam). These names being self- descriptive, it is obvious that people had taken sacred bath in these lakes on Maasi Magham for material gains in this birth and future birth. The entire community – who were all Hindus and none else – have considered this occasion as sacred and worthy of a dip in the waters.

This concept must have been there in temples of North India too and supported by the kings of yore. But with temples becoming the target of the invaders of alien faith that culture had vanished in north India, and Kumbh Mela revived in later centuries. The Wikipedia article giving a recent genesis for Kumbha Mela is an evidence of the revival of this festival by a beleaguered civilization limping back to normalcy. What is wrong in keeping up this ancient practice in its glory? Is it not the duty of the State to preserve this culture that has been continuing for more than 2000 years, going by the reference found in the Tamil Sangam text? The mischievous article in The New York Times is against humanity in having cast aspersions on the conduction of a heritage practice that a civilised society is expected to cherish. 

Before ending, let us know about the uniqueness the holy dip at Prayagraj which is considered supreme. The reason, as told in Mahabharata (13-25) is that ten thousand tirthas and thirty crores of other tirthas are supposed to come to Prayagraj in the month of Magha. Therefore a dip at Prayagraj in the month of Magha and on the day of Full moon is supposed to be equal to taking dips at all the tirthas of Bharat. The one who takes the dip is cleansed of his sins and attains heaven, says Bhishma to Yudhsithira. The description in this chapter doesn’t restrict the event to once in 12 years or 6 years but to every year. Sacredness is attached to the astronomical combination occurring every year.

The 12 year and the like are related to the movement of Jupiter reckoned in the calendar of Jupiter Era or Barhaspatya-mana at the height of Vedic culture. The calendar system was different then with five years making a yuga and 7 yugas making a 35 year cycle. The location of Jupiter during different yugas of this cycle was immortalised into Kumbh Mela years later, when Vedic culture was on the wane. The continuity without losing the advantage of the astronomical combination of the day makes Kumbha Mela the oldest continuing practice – something not found in any other part of the world. Let us celebrate this fact on this sacred month of Kumbh Mela. 

Tuesday, February 12, 2019

Sabarimala: Zero knowledge of temple -Science harming Hinduism - II

Published in

Effect of negative ions on menstruating women.

Menstruation, a process vital for the procreation of our human race is the least researched subject around the world. It is not about a few days of the menses flow, but it is a continuous process of some change happening in the woman’s body throughout her menstruating life. In the first week of the menstrual cycle, there is pre-dominance of Kapha dosha, which increases the vitality of the person. During ovulation and after, Pitta dosha becomes predominant which is manifest as acne or pimples in the face (for some) and many become irritable in nature.[i] In pH terms Pitta is low in pH value indicating higher levels of positive ions! With the onset of menses flow there is a continuous generation of positive ions around the woman due to the dead tissues getting flushed out. Positive ions (cations) are associated with dead tissues that enhance bacterial activity.  The promotion of anion (negative ion) sanitary napkins as a remedy to reduce the discomfort and bacterial effects during menses is proof enough that science recognises generation of more positive ions during menses.

This raises a question why not allow women into temples, the source of constant generation of negative ions - during her menses so that she can be greatly relieved of the pain, discomfort and mood swings caused by low pH aided positive ions in her body. This can be answered in two ways.

1. Temples have been found to be negative ion generators for the benefit of the entire community with the entire community taking part in the generation of the same by worshiping in the temple. Suppose there are 100 persons in a community where at any one time, 5 persons may be having menses. If those 5 persons are going to enter the temple, the high level of positive ions in them can mess up with the ‘negative ion-only’ atmosphere of the temple. It is like mixing a drop of poison in a pot of milk. The temple nurtured by a community for the well-being of the community cannot be disturbed of its composition for the sake of the few, particularly when other means are there to cater to their needs at those times. By staying away, if the anion-purity of the temple can be maintained, then that is the best way in the interest of the masses.

2. The generation of positive ions associated with menstruation is part of the natural process of removing the dead tissues from the system. In such a scenario, exposure to high levels of negative ions (as in a temple) would be against this natural and necessary process. So a counter therapy should aim at reducing the adverse physiological and psychological effects of positive ions. It is here the traditional practices of Rajaswala Paricharya sound very much logical and far advanced than the present level of our knowledge of menses related problems. The traditional practices include remaining outdoors and secluded from others, rest from all physical activities, specific diet, not to have complete bath etc. A study done on 30 women to test the effect of these practices of Rajaswala Paricharya found an improvement in relief to issues related to physical and psychic well being[ii].

With the knowledge of effect of negative ions, we can deduce the extent of exposure to negative ions by the menstruating women to get relief from her physical and mental stress while at the same time not tampering with the natural process of removal of dead material associated with positive ions.
The primary feature of remaining outdoors in seclusion from every one, which is looked down upon with disdain today, has a positive effect of offering an anion-rich environment. The maximum concentration of positive ions is found inside houses today and it could have been so in olden times too. By offering the menstruating woman a separate room, she is exposed to free flow of air and therefore to anion-rich atmosphere. About 85% of anions are absorbed through our skin. Just by keeping away from people and remaining outside, she is able to get the refreshing ions needed to reduce her stress. The terminology used in Tamil for menses is ‘veLi’, meaning outside or outdoors – which is self-descriptive of a state of wellness in terms of ion-therapy for a menstruating woman. 

It is known that vigorous exercise reduces the pH level thereby increasing the positive ions. Seen from this perspective, one can understand why the menstruating woman was exempted from doing all physical activities.

The supply of negative ions comes from her foods which are highly alkaline. This food is collectively known as ‘Havishya anna’ – the food used as oblations in yajna! It includes rice, moong, sesame, jiggery, ghee, cow’s milk etc. Sceptics who find fault with the tradition of menstruating woman keeping away from the temple and puja should ponder over the fact why she is asked to take the yajna-food during her menses. Doesn’t this convey that the body of the menstruating woman is a yajna kunda and menses blood is like agni, that she has to offer Havishya anna to get maximum positive benefits?  It is a practice in Tamilnadu even now to offer jiggery mixed sesame balls to the young girls during their menses. This quickens the process the easy and painless flow while supplying negative ions to her body. Even now there are women who are wary of taking sesame sweets while nearing their menses date, for the reason that sesame induces menses.

Positive ions during death.

A bath generates negative ions but also causes exertion which is related to positive ions. That is why Rajaswala Paricharya recommends incomplete bath to her. The traditional practices with reference to bath under different circumstances further reinforce the ion- theory in ashaucha (impurity). Death is associated with positive ions. The wail and sad state of mind of the near and dear also generate positive ions. The extended period of ‘impurity’ for the close relatives of the dead is better understood when seen through the ion-theory. It will take them for a while to come to terms with the loss of the person and stop crying. As long as they are crying, they will be surrounded by positive ions only which will increase the mental irritation of everyone around them. So it is better for these people to remain secluded for a while after death of their dear one so that the ion balance for others would not be upset. This is similar to why women stay from temples during menses.

This also justifies why a temple remains closed when someone dies in close vicinity. As long as the body is lying in state, positive ions keep growing around. (Cell death is associated with ion movement)[iii]. Once the body is removed, negative ions are injected through water – that is why cleaning by water is done. Shudhikaran is done not only after a death, but also when a child is found to have urinated or defecated within the temple premises. The process of Shuddikaran can be understood better from the effects of negative ion. The Shuddhi ritual involves water and there are researches establishing the effect of thoughts and chanting on water molecules. Whenever water is involved, the process of negative ion generation can be taken for granted. Even in our house we are generating negative ions while taking shower bath. The bath given to the menstruating woman on the fourth day (end of menses) is similar to shower bath which in traditional way involves pouring water on her through a sieve from a height.

Effect of negative ions in Sabarimala on women of menstruating age.

Sabarimala temple is situated on a mountain surrounded by dense forests. The location itself is brimming with a heavy dose of negative ions. By an estimate it is more than 10,000 per cubic centimetre in forested and hilly regions dotted with waterfalls or streams. The access path is also full of forests which once again ensure continuous exposure to negative ions. To cap it all the temple situated on top of the hill generates high level of negative ions by the rituals and abhisheka material brought by millions of devotees. What does this high dosage of negative ions do to the people? 

Research[iv] says that high dose of negative ions reduces male infertility, but the same cannot be said about female fertility. It is on record that the female fertility in mountainous regions is less compared to plains. The ‘corpus luteum’[v] found in the ovary and produced during every menstrual cycle and is responsible for secreting progesterone (a hormone responsible for maintaining pregnancy) doesn’t function well in altitudes. The development of corpus luteum depends on luteinizing hormone (LH) which is correlated to the level of pH value in the body. It is here temple chemistry comes into relevance as temple ingredients are associated with high pH value.

A study by Ding et al has found a relationship between pH value and LH, a hormone needed for ovulation and formation of corpus leteum.[vi]  It is found that LH peaks several times in high pH range. For normal ovulation, the LH must peak only once. In the normal functioning of the menstruation cycle, the LH level keeps gradually rising within a safe limit (1.9 to 12.5 IU/L) in the beginning. In the middle of the cycle it peaks at around 8.7 to 76.3 IU/L which causes the ovary to shed the ovum. After this LH level must come down to 0.5 to 16.9 IU/L. This means the pH level in a woman’s body keeps fluctuating from low in the first half, to sudden high in the middle (to cause ovulation) and then dropping down for the second half of the cycle. This means that a fertile woman should not have continuous high levels of pH.

The study has found out that LH level peaks several times when the pH level is high. In a place like Sabarimala, where the pH value must be the highest compared to any other temple, owing to its location in forested hill and highly alkaline ingredients used for worship, a trip to the temple by a woman of menstruating age would expose her to high dose of negative ions continuously for days. This causes the LH level in such a woman to peak irrespective of the date of the menstrual cycle thereby causing premature ovulation or ovarian dysfunction.

Traditionally it is believed that restriction on women is for their own benefit. It must noted that an expert in menstrual studies has recorded that her menstruation advanced by a week after she visited Pampa when the Sabarimala season was on with many devotees thronging over there.[vii] It is not difficult to guess the causes. With the discovery of effect of negative ions on LH and through that on ovulation, the traditional view only reiterates the traditional belief that Hindu practices are scientific and not dogmatic.

The locational factor of Sabarimala temple is incomparable with any other hill-temple like Tirumala or Ahobila. There had never been a tradition of vrat going for more than a normal menstrual cycle of a woman and never a compulsory walking all the way through the forests to reach the hill temple in the case of other temples. The negative ion concentration in Sabarimala is likely to be the highest among the hill temples and this is detrimental to the reproductive health of the woman.

In addition to the ion theory, the concept of God plays a role in creating the benefits for the community.  Every form of the Supreme Being has a name- form-action associated with It[viii] and the one wishing to draw the benefits from that form has to adhere to the rules associated with it. Or else there is no meaning in building temples and consecrating the deity with elaborate rituals. Vigraha being the last form of the Supreme Being to facilitate easy access to the devotee, and its manifestation carefully done through temple science, it is nothing but foolishness to interfere in or alter the temple traditions.

Temples with consecrated deities have come up in large numbers only in the last 1500 years. This seems to be in tune with the rise in population and stressful living conditions. The ever growing stressful conditions demand that temples are maintained in their pristine purity to help the community draw optimum levels of benefits – one facet of which revolves around the generation of negative ions.  The motto of Hindu religion namely ‘Sukha’ (happiness), exemplified by the Upanishadic vachan “Sarve Bhavantu Sukhinah” is best served by the temple concept.   In times when the universality of Upanishads is being frowned upon, it is our wish that those sitting as arbiters for the Sabarimala case understand the temple concept as a way of nature and the traditions around it as way of life that are needed to be respected and therefore left untouched.

[ii] “Rajaswala Paricharya: Effect on menstrual cycle and Its associated symptoms” Dr.Pallavi Pai et al.

[iii] “Ion movements in cell death: from protection to execution”

[iv] “Miraculous effects of Negative Ions on Male Infertility”

[vi] [vi] Preponderance of basic isoforms of serum luteinizing hormone (LH) is associated with the high bio/immune ratio of LH in healthy women and in women with polycystic ovarian disease”.

[viii] Changogya Upanishad 8-14-1

Wednesday, February 6, 2019

Sabarimala: Zero knowledge of temple -Science harming Hinduism - I

Published in


With the hearing of the review petitions on Sabarimala case about to commence, the restriction on women of menstruating age is once again going to come under scanner. Also in focus will be the ‘right to pray’, gender equality and non-discrimination owing to biological characteristics. No sensible person would deny all these, but in the context of temples of Hindu Gods, there is something that people do not seem to know.

Temples are houses of Gods established with certain rules and regulations aimed at giving certain benefits to not just the devotee but to everyone in the vicinity. The extensive Vaastu rules on the construction of temples and different worship methods for different temples are the foremost indicators that there is something more than what is seen outwardly. The tragedy of current times is that even Hindus themselves are not aware that temples are meant for reverberating certain benefits for the community at large while prayer is a mental exercise by a person on the deity of his / her choice. One can pray even without an idol or a temple to go. But violation of the temple rules causes the humanity to suffer. In the light modern research on what happens in a temple and on issues surrounding menstruation, we will be discussing here why the age old temple traditions should not be violated. Let us begin with understanding what for the temples were established.

Temple as a house.

Temples were there even in Vedic times. The rules of building temples given by Varahamihira are attributed to Vedic sages Manu and Garga. Temples are mentioned in Valmiki Ramayana also. Rama too worshiped in a temple.  The temple was referred to as ‘Aayatana’ (आयतन) in his times. Valmiki says that Rama and Sita slept in the house of Vishnu (श्रीमत्यायतने विष्णोः) on a bed of Kusa grass, on the night before the proposed coronation. This might be intended to make them have peaceful sleep, perhaps with pleasant dreams, as there is an injunction in the texts on Svapna-phala (effects of dreams) that those who had a bad dream should sleep in a temple. This shows that the temple environment can calm down a person and give him peaceful sleep or a mind without disturbances.

A temple which calms down the mind and helps in contemplation can also cause unwanted effects to a person. Or why else are there injunctions in Vaastu texts that no residential house should be built behind or in front of Shiva or Vishnu temple? Families living in those places are supposed to get dissipated. It is for this reason roads are found in the four cardinal directions around the temples. Similarly residences within a radius of 200 yards of a temple of Shiva or Vishnu or Shakti of Ganesa are supposed to suffer in specific ways. This kind of injunctions could not have come into place without some rationale.

However this stricture does not apply to the community at large living beyond the stipulated distances and directions. This is ascertained from an adage in Tamil that says, “Never live in place where there is no temple” (Koil illaa ooril kudi irukka vendaam), implying that people would lose protection if they live in a place where there is no temple! This conveys that temples are basically for the welfare of the community. Perhaps keeping this in mind the olden kings of South India established numerous temples but within the stipulated rules for the benefit of the people.

Forms of the Supreme Being.

Worship in a temple is not the same as a mental worship of God which can happen at any place. Worship of a deity housed in a temple is the last and the 5th form of the Supreme Being among Its five forms available in cosmos. According to Hindu Thought there is one God - the all pervading, the all knowing and the Infinite entity. It is known as Brahman owing to the fact it is ‘Brh’ which means huge and that which keeps growing. This all-pervading Entity is manifest in 5 forms.
(1) Para – the Omni present state
(2) Vyuha – in the state of created Universe
(3) Vibhava – as Avataras in this world.
(4) Antaryami – the In-Dweller in every being as "one who controls from inside".
(5) Archa murthy – as manifestation in Vigrahas, in temples and in Nature.

Depending on the mental evolution, a person can make a connect with any one of these forms or move from one form to another – in a single birth or in a series of births. The ultimate realisation is the form known as Para – the omni present one in which everything abides (Vasudeva sarvam iti– Gita 7-19). This includes one's own Self (Tat tvam asi) too. Whether this Self becomes one with Brahman or identical to Brahman is a matter of interpretation by different schools of thought, but what cannot be denied is that this Self is in the nature of Brahman and when it Realises this, it gets Liberated from the cycle of rebirth.

These five forms can be understood by a comparison with water. Water is the basic necessity of life. Even if there is no food, a person can survive on water. Similarly a person survives solely on God who is manifest in 5 forms like how water is manifest in 5 forms.

Water is available in Nature – first as clouds, in oceans, in rivers, in wells and in taps in one’s house.

(1)  Water of the clouds cannot be consumed directly to quench the thirst. This is comparable to Para manifestation. You realise that Para exists. You realise that Para contains all seeds of water, but it's beyond your reach!

(2)  Water of the ocean cannot be drunk directly but without oceans water cycle cannot be sustained. The Vyuha manifestation is similar to this. Without Vyuha manifestation, worlds cannot come into existence and life cannot thrive. It is difficult to use this level of manifestation, but a realisation of this manifestation occurs once a person starts thinking about the way Brahman is manifest.

(3)   Rivers go everywhere so that people at different places draw water from them. This is comparable to Avataras of God which continue to exist for all times so that people of different generations draw the essence from them and enrich themselves. The knowledge of avataras and their purpose helps in improving the awareness level of a person on the existence of God on how one has to fashion one’s life to improve oneself.

(4)   Water in a well is used by the owner of the well. This is comparable to Antaryami manifestation which is about a close or intimate and one- to -one relationship with God. The all pervading God becomes a personal God in this level who is recognised as one who resides within oneself. The water analogy also would show how easy it is to draw water from a well which is one's own. The personal God concept is the easiest way to drink 'water' of the Grace of God and mature further towards Realisation of God.

 (5)   Tap water. The water that descends from the cloud and goes into ground is drawn by someone else and directed to reach us through the pipe lines in such a way that all that we have to do is to just open the tap and drink water. This is comparable to the Vigrahas or idol worship. Idol worship is the easiest way to connect with God and draw His blessings. This is not the lowest form as it is mentioned last, but it is the easiest form in which one can form a connect with God and draw the energy. The water that initially originated in the clouds finally reaches every home and every place in a single home, wherever you want, through the taps. That is the benefit of idol worship.

Depending upon the preferences of the house owner, the taps are fixed in his house from which he draws the water whenever he wishes. The same rationale is applied to the manifestation of numerous Gods in temples throughout our country.
Suppose you have to cross a forest, don't worry, God is manifest there as Vana Kali to give you protection.
Suppose you have to cross a mountain, God is manifest as Muruga to guide you safely.
Suppose you have to cross a tough terrain full of dangers, Shiva's deputies Veera Bhadra or Bhairava would be there to offer you safety.
In this way, many Gods became manifest, each of them identified with a specific benefit for a community or population in a location.  In this way Muttharamman was manifest in coastal regions from whom the pearl divers drew their strength for pearl diving.
Maariyamman was manifest wherever a threat of small pox was felt.
Sitalamma was manifest when a threat of an epidemic was seen.
Village deities were manifest to protect the villagers and boundary deities (Yellai amman) were manifest to protect the boundary from enemies. The basic nature in all these Gods and Goddesses is that they are easy-to-reach forms of Para – like the availability of water from clouds to taps in your house. 

The list of these deities goes endless – in having sprung up in different time periods for different reasons and they include human beings too who died under duress while protecting someone or an entire community. In all these cases the deity is given a form called ‘Vigraha’ and housed in a temple.

Vigraha means a special embodiment. The root word is ‘graha’ which means ‘to bind’.
The physical form of Vigraha binds some special features – those of God Himself so that it gives many benefits to the people who come to worship it. Rules and regulations do exist on the choice of the place for the temple, the type of building, the material used for making the Vigraha, the concept of the deity and the form of the deity, whether It is single, married or a celibate. This is how a temple with a deity has come into existence.

The one commonality in all the temples – whether they are tribal or belonging to particular communities or established through Vedic yajnas – is that the worship methods and materials are the same. Water, flowers, fruits, incense and offerings are part of worship in all the temples. Even during Ramayana times, the same had existed as we read of Vasishtha calling ‘eligible’ persons (yogya) to gather at temples and road junctions with rice, eatables, presents and garlands. (VR: 2-3-18).
The purpose being the same – that of offering certain benefits to the community – it would be interesting to know what exact benefits are drawn from the temples. There exists just one experiment done on ‘temple science’ till date, though many smaller experiments have been done but not publicised. A reading of it along with certain other research findings solve the twin puzzle of why women during menstruation stay away from temples and why women of menstruating age stay away from Ayyappa temple at Sabarimala.

What happens inside a temple – a scientific revelation

The following report from ‘Indian Express’ published on 31st December, 1980 is about a research that was conducted in a model garbha graha (sanctum sanctorum) by a team of teachers and students from Parasakthi College of Courtallam, Tamilnadu. The findings were displayed in HR and CE stall at the Tourist Trade Fair held at Chennai then.

Teachers and students of Parasakthi College, Courtallam, through a set of experiments using laboratory gadgets, make a scientific interpretation of the chanting of slokas, abhisheka of the idol and offering of fruits and leaves. "Temple worship has a definite scientific reasoning behind it", the assistant professor in charge said.

First it is explained how there is a proportionate configuration to the sanctum sanctorum and the idol it houses – the sanctorum is structured in such a way that the idol in it reflects any sound wave to the maximum effect.

A tuning fork is vibrated in the hall with little sound reproduction, but when it is struck and placed before the entrance of a small model sanctorum, a loud hum is heard. The forks invariably produce a sound resembling the chant "OM".

The lecturer explained that among the various chants, "OM" had the largest resonant effect and displaced a sizeable amount of atmosphere inside the sanctum. This is possible only when the sanctum and the idol are made of granite.

Next it is explained how the presence of negative ions increases in moist condition rather in dry condition using a condenser to infer why the sanctum sanctorum is always kept moist by pouring water over the idol and washing it with water continuously. Similarly the conduction of the stone idol also increases when it is moist – this is demonstrated by comparing the conductivity of dry granite and that of a wet idol.

The materials used for the abhisheka of the idol increases the conductivity of the stone through their own pH values. pH value of a substance is the negative concentration of the ion it possesses. Most of the materials used for abhisheka – milk, curd, sandal paste, turmeric powder, vermilion powder, vibuthi have high pH values, a simple chemical experiment shows. And when they are poured over the idol they increase the conductivity of the idol, also ionizing it.

A resistance reading on the ohmmeter of the idol after these elements have been poured shows the increased conductivity of the idol. The chanting of the mantras and the more frequent "OM" sets the air column inside vibrating and the highly sensitized idol conducts the ions of the abhisheka substance to the moist atmosphere.

The lighting of camphor during the deeparadhna displaces the air, which is partially charged with ions, and the devotees inside the sanctum inhale these ions. These negative ions have the physiological function of fixing oxygen with hemoglobin in the blood, the lecturer explained. They are concentrated on beach shores and mountaintops in the early morning, which explains doctor’s advice to heart patients for early morning beach walks.
In the final inference, it is explained, a devotee’s presence in the sanctum during abhisheka helps his system induct more negative ions than he usually inhales. A visit to the temple is a good substitute for morning walk, the lecturer explained, and a tonic for good health.

But with temples becoming overcrowded, it would not be a wonder if these negative ions are submerged by the excessive carbon dioxide exhaled in the packed sanctum which is meant to house only ten people at a time. Similarly the chanting of "OM" has also been reduced to a mere inaudible mumble, affecting its highly resonant quality."”

The final inference of this experiment boils down to just one factor – the generation of negative ions (anions). This has a direct correlation with higher pH value of the substances used in abhisheka and puja inside the temple. The pH value refers to two extremities with  higher pH value referring to more alkalinity and lower pH value referring to more acidity. This experiment shows that temple worship conducted every day with six-time puja in bigger temples and one to three time puja in all temples is continuously churning out negative ions much like the air purifiers in pollution bound areas. With rise in pollution levels, people are nowadays buying and installing air purifiers in cities like Mumbai and Delhi, but Hindus from an undated past had been purifying the air with negative ions in every region with the active participation of everyone in the community. 

(To be continued...)