Who should one not do Namaskara to?

 

Brief Answer: Namaskār should not be done to one who has applied oil to his body (and has not had a bath), who has not washed his hands and mouth after eating, who is clad in wet clothes, who is ill, who has entered the ocean, who is in despair, who is carrying a load, who is engaged in worship through sacrificial fires, who is engaged in sexual activity, who is playing with a child, and who holds a flower and darbha (a type of sacred grass used in religious rites) in his hand. – Padma Purana

The science in all this is given below, corresponding to the respective individuals and situations.

One who has oil on his body: A person who has applied oil to his body; and has not taken bath has a high Raja component in his body.


One who has not washed his hands and mouth after eating: As the act of eating has just been performed and the hands and mouth are not washed as yet, his Raja component is in an increased state.


One who is clad in wet clothes: Less Sattva frequencies are emitted from such a person.


One who is ill: The Raja and Tama components in an ill person increase due to the illness.


One who has entered the ocean: A person who has entered the ocean is perpetually in danger. By doing namaskār to him we may also face the same danger.


One in despair: By doing namaskār to a person in despair, our mind can also be distracted and we may also experience despair. Also it is generally incorrect to do namaskār to a person in despair.


One carrying a load: The Raja component is predominant in a person carrying a load. Also doing namaskār to him will amount to keeping his (unnecessary) role model of carrying a load.


One engaged in worship through sacrificial fires:

1. A person performing worship through sacrificial fires (yagnya) is aiming at obtaining specific benefits. By doing namaskāra to such a person, a part of the benefit that accrues to him will be obtained by the one doing namaskār. Consequently the person performing the worship will not obtain complete benefits.


2. Also his Kunḍalinī energy is activated to a large extent. By doing namaskāra to him there is a possibility of distracting him and disturbing his spiritual practice.


3. By doing namaskāra to a person engaged in such worship, there is a possibility of increasing his ego, which will reduce his spiritual emotion.


4. If the spiritual level of the one doing namaskāra is lower than the person engaged in the worship, then he will not be able to tolerate the energy of the person engaged in the worship and may consequently suffer.


One who is playing with a child: A person playing with a child is experiencing happiness, hence, there is a very minimal possibility of activation of his Kunḍalinī. (Frequencies of Bliss are transmitted from a person whose Kunḍalinī is activated. As the energy of the Kunḍalinī is the exact replica of Divine Energy, activation of this Energy gives experience of Bliss.) By doing namaskāra to such a person we will not be able to derive complete benefits from it.


One with a flower and darbha in his hand:
1. The spiritual emotion of a person carrying a flower and darbha is usually awakened and his Kunḍalinī is activated too. By doing namaskāra to such a person his spiritual emotion may reduce.


2. If the level of the person who is doing namaskāra is low, then he will not be able to tolerate this energy and he may even experience distress.

Along with the individuals referred above, Namaskāra should also not be done to the following individuals:

One facing the South: Yama frequencies are mostly emitted from the Southern direction. An individual facing South generally comes in the range of such frequencies and also in the region of attraction boundary, and hence a whirlpool of these frequencies gets formed around him. By doing namaskāra to such an individual, the transmission of Yama frequencies starts circulating in the body of the Embodied soul doing namaskāra. Due to the rapid circulation of these frequencies in the body, the flow of five vital energies is reduced and the flow of energies located in the lower region accelerates. This may cause distress to the embodied soul and that is why if possible, one should not do namaskāra to a person facing South direction.


A sleeping person: Since a sleeping person is parallel to the ground, the distressing frequencies emitting from the ground get attracted towards his body and it gets charged with distressing frequencies. The flow of five vital energies and the blood circulation is always at low pace while in the sleeping state. In such a state, sub-vital energies from the body start gaining speed and the wasteful gases start circulating and moving downwards. This leads to polluting the area around the body due to gaining momentum of the Raja and Tama emitted from his body. If one does namaskāra to such an individual whose body emits the Raja-Tama predominant frequencies, then it can cause distress to the individual doing namaskāra. That is why one should avoid doing namaskāra to a sleeping person.

To know about Raja-Tama-Sattvik Gunas click here

References: Padmapurana, Answered by Forum for Hindu Awakening

Use of Tulsi (Holy Basil) in Hindu Worship

Tulsi is a sacred plant. It has been mentioned in Skandapuran that some of the drops of nectar fell on the earth during the process of Samudramanthan (churning of ocean). Tulsi was formed out of them. It was handed over to Shrīvishṇu by Deity Bramhā. Tulsi is liked by Shrīvishṇu and hence it is specially offered to Shrīvishṇu. While citing the importance of Tulsi it has been mentioned in Padmapuran that offering flowers made of gold, stones and pearls do not have even one sixteenth of the importance of Tulsi! Sins of even many eras are destroyed by sight, touch, meditation, obeisance, planting and use of Tulsi. All Deities reside in the plant of Tulsi from its roots to the tip. It constantly emits the principles of Deities and purifies the surrounding atmosphere. It is even said that whoever has a garden of Tulsi in the front yard of his house makes the surrounding nine miles area (yojan) as pure as river Ganga. Let us understand this further in subtle dimension.

• The unmanifest and subtle most Shrīvishṇu principle is absorbed through the stem of Tulsi leaf and is then converted into Shrīkrushna principle and goes on flowing through the stem.
• Chaitanya is activated at the base of the Tulsi leaf and is projected into atmosphere in the form of circles. This Chaitanya simultaneously flows through the vessels of Tulsi leaf.
• The particles of Shakti (Divine energy) are also present in the leaves of Tulsi.
• The particles of Chaitanya and Krushna principle are transmitted into atmosphere through the inflorescence.

Now our readers must have realized the spiritual benefit of offering Tulsi leaves to a Deity during pujā ritual. The effect of plucking such sacred Tulsi leaves has been described thus in Skandapuran, तुलसीं ये विचिन्‍वन्‍ति धन्‍यास्‍ते करपल्‍लवा: ।- Tulsi ye vichinvanti dhanyaste karapallavaaha’ means blessed are those hands who pluck tulsi leaves for the pujā. Thus by knowing the importance of gathering the tulsi leaves for pujā our faith in tulsi must have been enhanced to a great extent.

So let us now see some useful precautions to be taken while gathering Tulsi leaves.

• Do not pluck the leaves singly, pluck them in pairs
• Pluck the tip of tulsi consisting of leaves without shaking the plant.
• When a manjiri (inflorescence ) is plucked then it should contain leaves.

If we pluck the tulsi leaves while simultaneously chanting the name of our favourite Deity and with utmost respect and with proper method, the benefit received through the pujā ritual multiplies a million times.

Why are women prohibited from gathering tulsi leaves?

Women have a high proportion of Raja component when compared to men. There is generation of heat energy in the dormant and serene sāttvikfrequencies present in the tulsi plant by the touch of women which leads to decrease in its sāttvikta (Sattva quality). Hence they are prohibited from gathering or plucking the tulsi leaves.

Why are tulsi leaves used while offering naivēdya (food offering) to a Deity?

Thus we have learnt about the gathering of tulsi leaves which imparts spiritual benefits. We often see that while offering naivēdya (food offering) to a Deity it is offered with the help of two leaves of tulsi. One of them is kept on the naivēdya while other is offered to the Deity. Let us now understand as to why tulsi leaves are used while offering naivēdya to a Deity.

Tulsi has the greater capacity to absorb and emit sāttvik and Shrīkrushnatattva frquencies present in the universe. Therefore use of tulsi while offering naivēdya imparts two benefits.

• The tulsi leaf used while offering naivēdya absorbs the subtle frequencies emitted from the food. When this tulsi leaf is offered to the Deity, the Deity principle rapidly absorbs the frequencies present in the leaf.
• There is subtle covering of Raja-Tama present in the atmosphere around the food to be offered to the Deity as naivēdya. When a tulsi leaf is kept on the food, the sāttvik frequencies emitted from the tulsi leaf reduces this covering. Besides the atmosphere around the plate or banana leaf meant for serving the naivēdya gets purified. This retains the sāttvikta of naivēdya for a long period.

Thus the tulsi leaf is used for offering naivēdya for receiving the grace of the Deity by pleasing Him/Her. Therefore there is a rich tradition of offering prayerful obeisance to tulsi plant loved by Shrīvishṇu every morning and evening as mark of gratitude because it is a destroyer of negative energies and a purifier of the atmosphere.

 

Ref: Skandapurana, Padmapuran, Sanathan Sanstha, Spiritual Research Foundation

Why is āratī plate of camphor kept to the right of Deity?

 

The spiritual science underlying keeping of āratī plate of camphor to the right of Deity.

 

The right side is the seat of Sun channel or Suryanāḍi. The activation of Suryanāḍi awakens the Divine energy or Shakti. The right hand direction of a Deity contains the mārak or destroyer principle of the Deity.

 

Destroyer means the one which destroys unwanted, Tama predominant things. The performance of camphor āratī emits destroyer type frequencies of fragrance. The atmosphere laden with frequencies of fragrance attracts frequencies of Shiv principle present in the universe. These Shiv frequencies then destroy the unwanted and impure frequencies in the atmosphere which gets purified thus.

 

The atmosphere at the place of worship becomes full of Chaitanya or Divine consciousness. This explains why the āratī plate of camphor should be to the right of Deity or to the left of worshipper. Also the strong fragrance emitted while the camphor is burnt has greater capacity to attract the Shivganās (servant Deities of Deity Shiva). The presence of Shivganās helps us to obtain the blessings of Deity of place (Sthāndēvatā) and Deity of premise (Vāstudēvatā) The fragrance of camphor when inhaled leads to decrease in the severity of respiratory diseases. The Shiv tattva enters the wind pipe through the medium of breath because of the fragrance of camphor.

 

Answer by: Forum for Hindu Awakening

Choosing Ganesha Idol

A few points to ponder while you buy Ganesha Idol:

 

Anything which is in consonance with the scriptures proves to be ideal and beneficial. According to this rule, if the idol of Shrī Ganēsh is sculpted as per the science behind the idol then the pure spiritual particles of Shrī Ganēsh get attracted towards the idol to a greater extent and those worshipping it are benefited.

 

Unfortunately today, idols are worshipped in various forms and shapes based on one's liking and imagination without taking into account the science behind the idol. During the festival of Ganesh Chaturthī, the Shrī Ganēsh idol is worshipped on a large scale both, individually and in a collective manner.

 

 

1. Idol from china clay or mud:

 

If you have a custom of bringing new idols for Ganesh Chathruthi every year, it should be made of clay or mud not plaster of paris, wood or any other metal.

 

There are references in the Purāns (mythological texts) that Ganapati was created from grime. Hence it is appropriate to use a Shrī Ganēsh idol made of mud for ritualistic worship. The pure spiritual particles (pavitraks) of Ganapati get attracted to a greater extent towards an idol made of mud than to that made of plaster of Paris.

 

 

The following points shall illustrate how it is improper as well as harmful to make idols from plaster of Paris or from substances other than china clay

 

• Plaster of Paris does not dissolve easily in water and hence the idol floats on water after immersion. Sometimes in cities, the remains of idols which have not dissolved in water for a long period are collected and a bulldozer is run over them to convert them into mud. This amounts to extreme denigration of the Deity. The Deity should be offered the same reverence when immersing it as when it is invoked. Since the idol is not immersed properly, in a way it amounts to dishonouring the Deity. It is beneficial if a hole is kept at a specific point on the rear side of the plaster of Paris idol so that during immersion it gets properly immersed in water within minimal time and dissolves completely.

• Mixing of the plaster of Paris in water pollutes the river, sea, lake, etc. and can have an adverse effect on the health of living beings.

• Nowadays a wrong trend has set in whereby idols are even made from coconuts, bananas, betulnut, silver, coins, etc. Some of these objects do not dissolve in water after immersion of the idol. The remains of such idols are used for other purposes or as toys by children.

 

2. Sculpting an idol is superior to using a mould

 

The Shrī Ganēsh idols are made using a mould so that they can be made available for sale faster, merely keeping a commercial angle. However as far as possible, a readymade mould should not be used.  Besides, sculpting the idol generates more spiritual emotion (bhāv) in the sculptor and such an idol is more sāttvik (Sattva predominant).

 

3. Idols should not be huge

 

According to the scriptures, the height of the Shrī Ganēsh idol should be limited. The idol should have a maximum height of 1.5 metres because an idol larger than that makes it difficult to perform ritualistic worship.

 

The custom of keeping a small idol for ritualistic worship and a huge idol for exhibition is absolutely incorrect. Idols of deities cannot be objects of exhibition.

 

When making huge idols, iron rods, bamboos, etc. are required to be inserted within them for support. It is improper to use such objects in the idols. Besides, if these idols surface above the water source after immersion, some people even break them and sell the iron rods and wooden plates found within.

 

4.Form of the idol should be according to the science behind the idol

 

The form of the idol should be such that devotion (bhakti) and spiritual emotion (bhāv) towards the Deity should be awakened instantly on seeing it. The Shrī Ganēsh idol should be made according to the science behind the idol. The trunk of the idol should be curved towards the left. Importance of the idol with a left-sided trunk is elucidated in other article.

 

5.Idol should be a seated one, not standing

 

If a guest pays a visit, we offer him a seat and not keep him standing. During Ganesh Chaturthī, we invoke God Ganapati, that is invite Him. One should offer Him a seat and proper hospitality. Harbouring the spiritual emotion (bhāv) that God Ganapati has actually come to visit us. Besides due to the entire weight of the idol resting on the feet, the idol may even break if it is kept in the standing position for ten consecutive days. Hence one should make an idol which is seated on a wooden seat (pat). Idol should be placed on a mount of rice on a plate and after the Immersing the Idol, the same rice to be mixed with the house stock of rice.

 

6.Colour of the idol

 

An idol made with natural colour looks more appealing and imparts more Bliss

 

Learn about sāttvik Shrī Ganēsh Idol made by Sanatan Sanstha and spiritual experiences about this idol. 

What is the significance of Dhurva in Ganapathi Pooje?

Durvā: Main component of the ritualistic worship of Gaṇapati

 

Durvā is a special type of sacred grass. The word Durvā is derived from the words duhu and avam. Duhu means that which is far away and avam means that which brings closer. According to this meaning, Durvā is that which brings the distant pure spiritual particles (pavitraks) of Gaṇapati closer. Durvā are used in auspicious events and ritualistic worship of Deities, especially in the worship of Gaṇapati.

 

Spiritual features of Durvā

• 1. The process of absorption of the Deity’s Principle happens at its root.
• 2. The Durvā has the ability to absorb and emit the three Principles of Primal Shiva, Primal Shakti and Primal Gaṇapati .
• 3. Durvā has the highest ability to attract the Gaṇapati Principle
•  

Its effect takes place in various ways. For example :

• The Nirguṇ Gaṇapati Principle and pure Chaitanya are emitted through the Durvā in higher proportion.
• The momentum of this emission is also higher.
• The effect of the frequencies emitted by the Durvā is on the subtlest, that is, most subtle level.
• The effect of the frequencies emitted by the Durvā is on the gross body, the subtle body and the causal body.

 Hence, Durvā are offered to Gaṇapati .

What type and how many Durvā should be offered to Gaṇapati ?

Generally, tender Durvā shoots are used in the ritualistic worship of Gaṇapati . The blossomed Durvā are not used in the worship. With the blossoming of the plant, its ability to attract the Gaṇapati Principle is reduced. Similarly the Durvā whose middle stick has three leaflets should not be offered to Gaṇapati.       

 

Offer the Durvā with three or five leaflets to Gaṇapati . They are called durvankur. The middle leaflet of durvankur attracts the Principle of Primal Gaṇapati and the other two leaflets attract Primal Shiva and Primal Shakti Principles.

 

Method of offering Durvā to Gaṇapati

 

The minimum number of Durvā to be offered to Gaṇapati should be 21. Tie the Durvā together and offer them to Gaṇapati after dipping into water. The entire idol of Gaṇapati excluding the face should be covered with Durvā . Thus the fragrance of Durvā spreads around the idol.

 

Durvarchane

 

Gaṇapati is ritualistically worshipped by offering a Durvā with each chant of ‘i’ or with each utterance of the one thousand Names of Gaṇapati . This is called ‘durvarchane’. In this the offering of Durvā begins from the Holy Feet of the Gaṇapati idol.

 

Durvā and grass

 

Durvā have the highest ability to attract and emit the Principles of the three Deities – Primal Shiva, Primal Shakti and Primal Gaṇapati . The grass does not have any such ability. The vibrations that the grass attracts and emits are illusory, that is, artificial.

 

Subtle effect of grass:

• Raja-guṇ is active in the roots of grass, which flows in outward direction.
• Due to the raja-guṇ in the grass, the illusory vibrations flow in it and are also emitted by it.

 If Durvā is not available, the all-encompassing akshatā , that is, unbroken rice grains smeared with kumkum/arishina(turmeric) should be offered to the Deity.

The Scriptures mention: ‘सकलउपचारार्थे अक्षताम्‌ समर्पयामि ।’ which means, ‘akshatā can be used in place of all the substances offered in the rituals’.

Points to be kept in mind while bringing Durva for the ritualistic worship of Gaṇapati:

• 1. Select Durvā grown in a clean place only.
• 2. The Durvā should not have been trampled upon.
• 3. While plucking Durvā, chant the Name of Gaṇapati continuously.
• 4. While bringing Durvā home they should not be held in the left hand or on the head.
•  

The three leaflets of the tri-foliage Durvā to be offered to Gaṇapati denote the three guṇas s, Sattva, Raja and Tama. If the bhāv of the worshipper is that ‘offering the tri-foliage Durvā means offering our gunạs ', he gets the benefit at the spiritual level.

 

For more information on Dhurva read here.

Why is Ganapati with the right Sided trunk not commonly worshipped?

As Ganesha Chathurthi is approaching, I thought this information would be beneficial.

 

It is a popular belief that an idol with the tip of the trunk pointing towards the right and left are called right-sided and left-sided idols respectively; however this is not the case. One should not decide whether the idol is right-sided or left-sided depending upon which side the trunk is directed. It should be decided depending on the direction in which the initial curve of the trunk points. If the initial curve of the trunk in a Ganesh idol points towards the right and the tip of the trunk points towards the left yet the idol should be considered a rightsided idol. The reason for this is that, the initial curve of the trunk pointing towards the right indicates that the right (that is Sun) channel (nāḍi) of Ganapati is active.

 

1. Right-sided trunk: An idol of Ganapati with the trunk curved towards the right is called dakshinmurti or dakshi­nabhimukhi murti (the idol facing the south). Dakshin means the southern direction or the right side. The southern direction leads to the region of God Yama (Yamalok), the deity of death while the right side belongs to the Suryanāḍi (Sun channel). One who is able to face the direction of the region of Yama is powerful. So also, one with an activated Suryanāḍi is also radiant. Thus in both senses, the Ganapati idol with the trunk curved towards the right is said to be ‘active (jagrut)’.

 

One feels repulsed by the south direction because it is in that direction that scrutiny of one’s sins and merits is carried out after death, in the region of God Yama. Scrutiny akin to that done in the south after death, begins when alive if one faces the south or sleeps with the legs directed towards the south. The dakshin ābhimukhi idol is not worshipped ritualistically in the usual manner because tiryak (Raja) frequencies are emitted from the south. The ritualistic worship of this idol is performed by observing all the norms of ritualistic worship meticulously. Consequently the Sattva component is augmented and one is not distressed by the Raja frequencies coming from the south.

 

Since, observing all the norms ritulistically for Balamuri Ganapathi at home is difficult in today's age and time, it is suggested to worship this Ganapathi at temples.

 

 

 

 

Ex: Shri Siddhi Vinayak temple, in Mumbai - Balamuri/Dakhshinamurthy

 

2. Left-sided trunk: An idol of Ganapati with the trunk curved towards the left is called Vāmamukhi. Vam means the northern direction or the left side. The Chandranāḍi (Moon channel) is situated to the left. It bestows tranquility. Besides, since the northern direction is spiritually favourable and bestows Bliss (Ānand), mostly the Vamamukhi Ganapati is worshipped. It is worshipped ritualistically in the usual manner. It is a position associated with grihastas, or householders.

 

 

 

Ex: Bengaluru Dodda Ganapathi Temple - VamaMukhi

 

 

Importance of Chanting

 

Doing spiritual practice relevant to the times

In all things in life there is a time for them to happen. If the right thing happens at the wrong time then the desired result is not achieved. For example, if seeds are sown in the dry months instead of the rainy season, they do not take root no matter how fertile the land is. Similarly, certain spiritual practices are conducive according to the time or era.

 

 

 

Satyayuga: This was a very pure era when the average spiritual level of a person was 70% (this is the level of a Saint). These people were so pure spiritually that the Path of Knowledge was best suited to them as they had the potential to spontaneously understand the implied meanings of all spiritual scriptures.

 

 

Tretayuga: This was the era when the spiritual level of the average person dropped to 55% and so they lost their potential to follow the Path of Knowledge. But they were spiritually capable enough to undertake penance (the kind that allowed a seeker stand on one foot for 12 years) and meditation (the kind that made a seeker meditate long enough for an ant hill to grow all over him).

 

 

Dwaparyuga: There was a further decline in spiritual levels and people lost their potential for rigorous penance and sustained meditation. So it was divinely ordained such that they would be able to make progress through ritualistic worship. These rituals and sacrificial fires (yagnyas) were very time consuming and laborious as they had to be done after searching for the right ingredients. Along with this there were numerous steps which had to be followed to the last detail. But people were religious-minded enough to spend the time, effort and money to do them.

 

 

Kaliyuga: This is translated as the ‘Era of strife’ and is the current period. The average person’s spiritual level has dropped to only 20%. Our capacity to do any of the above spiritual practices has greatly reduced. But considering the turbulent times we live in and the extent of the spiritual pollution – God has made a simple provision for us to still grow spiritually. All He wants of us to do as spiritual practice, is Chanting - to repeat His Name.

 

For more info on Spiritual practices visit: http://www.spiritualresearchfoundation.org

Sattva, Raja and Tama - The 3 Subtle basic components of creation.

Abstract

 

The three subtle basic components of sattva, raja and tama are the very fabric of creation. Unknown to modern sciences, they permeate through all living and non-living, tangible and intangible things. The vibrations emitted by anything are dependent on the predominant subtle basic component. It also influences the behaviour of all things. The proportion of these components in human beings can only be changed by spiritual practice.

 

Introduction and definition

 

The purpose of this article is to give our readers a strong foundation about the concept of the three subtle basic components. It is a very important article as it forms the basis to further understand Spiritual Science.

 

According to modern sciences, the Universe is made up of basic physical particles that include electrons, protons, neutrons, mesons, gluons and quarks.

 

At a spiritual level however, the Universe is made up of something even more basic. These basic particles are known as the 3 subtle basic components (trigunas) namely sattva, raja and tama. In the word triguna, ‘tri’ stands for three while ‘gunas’ stand for subtle components.

 

 

The characteristics of each of these components are described in brief in the following table:

We call the components subtle because they are intangible, not physical in nature and cannot be seen with any instruments such as the latest electronic microscopes. Technically advanced physical instrumentation in the future too will not be able to measure them. These three subtle basic components can only be perceived by the subtle sense organs or our sixth sense (ESP).

 

• The subtle basic sattva component is the most subtle or intangible of the three subtle basic components. It is the component nearest to divinity. Hence its predominance in a person is characterised by happiness, contentment, virtues like patience, perseverance, ability to forgive, spiritual yearning etc.
 

• The subtle basic tama component is the basest of the three. Its predominance in a person is reflected by laziness, greed, attachment to worldly matters etc.
 

• The subtle basic raja component provides fuel to the other two, i.e. brings about the action. So depending on whether a person is predominantly sattvik or tamasik the subtle basic raja component will bring about actions pertaining to sattva or tama.

Due to the intangible nature of subtle basic sattva, raja and tama components, schools and universities that teach modern sciences are unaware that they exist. Hence they do not include them in their curriculum. As a result, the concept of the three subtle basic components may seem alien to some of us. However this does not discount the fact that they pervade our entire existence and the world we live in. Depending on which one of the three subtle components is predominant within us, it influences how we:

• React to situations
• Make decisions
• Make choices
• Live our lives

Since they are not physical in nature, it is difficult to put a finger on them and give them a physical characteristic.

 

This is article is an extract from the works of  The Spiritual Research Foundation, AUS and USA.

 

For more depth knowledge about these three subtle basic components of creation please and its effect on our life, please visit their URL : http://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/sattva_raja_tama

All about Mangalasutra

1. Mangalasūtra

As per Hindu Dharma, mangalsūtra is an ornament of a woman denoting her marital status. Each person makes a mangalsūtra for the bride as per his capacity. If it is not possible to make a mangalsūtra with a cord of gold or silver, they make it by stringing black beads in a thread.

 

1.1 Importance of Mangalasūtra

 

 Due to the mangalsūtra the woman remains conscious of Dharma, duty and rules. Wearing mangalsūtra is an important conduct for a married woman. This is called code of Righteousness for women. Due to the mangalsūtra the woman and others are conscious of her marital status. Mangalsūtra is a marital bondage. That others should also be conscious that the woman wearing a mangalsūtra is a married woman and she should be respected properly is also the objective behind it.

 

 

Due to the mangalsūtra the consciousness of the husband in the form of Shiva remains constantly awakened in the woman.

 

 

Mangalsūtra is symbolic of Shiva and Shakti. In this, gold is in the form of Shakti and the structure of stringed black beads is in the form of Shiva.

 

 

Mangalsūtra is an ornament that attracts Divine Principle in highest proportion. In a mangalsūtra both the cups are hollow from one side and are raised from the other. The mangalsūtra is worn facing the hollow side towards the body. The Divine Principle is attracted in the voids of the cups in higher proportion than in any other ornaments.

 

 

Through the mangalsūtra the woman gains Energy of Desire, Action and Knowledge. The mangalsūtra is a link that provides Shakti in the form of the Absolute Fire Element (Tēj) to the woman to actually perform a task.

 

 

 

 

In the left part of the mangalsūtra there is flow of Energy of Desire, in the central part of Energy of Action and in the right part of Energy of Knowledge.

 

From the mangalsūtra the Desire, Action and Knowledge Energies are also emitted.

 

With the help of the Desire, Action and Knowledge energies, it becomes easy for a woman to proceed towards Nirguṇ Principle.

 

Due to the mangalsūtra and kanṭhamaṇi(Karimani) the (Vishuddha-chakra)Throat chakra) remains constantly awakened. One of the types of mangalsūtra is Kanthamani mangalsūtra. The gold bead strung in its centre is called kanṭhamaṇi. It is near the Vishuddha-chakra. It is also called Muhurtamani.

The waves of the Absolute Fire Principle (Tēj-tattva) of the Universe are attracted to the kanṭhamaṇini worn by the woman around the neck.

Due to these waves, the Vishuddha-chakra constantly remains awakened.

 

Nowadays it is customary to remove the Muhurtamani worn around the bride’s neck 16 days after the marriage. kanṭhamaṇi is considered a form of Shiva and hence it is symbolic of the sense of detachment of the woman. When the energy of Anāhat-chakra flows towards Vishuddha-chakra, it merges in the awakened Vishuddha-chakra by touching the kanṭhamaṇi.

 

1.2 Structure of mangalsūtra with  karimani and the gold cups

 

The length of the mangalsūtra should be such that it reaches the Anāhat-chakra(heart chakra) or the centre of the chest. As the length of the mangalsūtra is up to the Anāhat-chakra, due to the sāttviktā of the mangalsūtra the increased Raja-guna in the woman is reduced. As a result, the attitude of detachment is generated in her. With this it becomes possible for the woman to dwell in the present constantly.

 

Subtle experiment about two types of mangalsūtras: Look at the pictures 'A' and 'B' below with concentration. Note what you feel by looking at them - good, distress or nothing at all.

Figure A

 

 
 

 

 Figure B

 

Answer to subtle experiment: One feels good by looking at the mangalsūtra in picture ‘A’. This mangalsūtra has a sāttvik design. One feels distressed by looking at the mangalsūtra in picture ‘B’. This mangalsūtra has a demonic design.

 

According to the principle of Spirituality that, 'Word, touch, form, taste, fragrance and the Divine Principle associated with them co-exist', due to the sāttvik design of the mangalsūtra shown in the photograph ‘A’, sāttvik vibrations are generated. The sāttviktā of the woman wearing such type of mangalsūtras increases because of which the distress she experiences by negative energies is reduced. Contrary to this, due to the demonic design of the mangalsūtra in photograph ‘B’ negative vibrations are generated. Due to the negative vibrations, it becomes easy for the sorcerers (māntriks) to acquire black energy. It is evident from this that the structure and design of a mangalsūtra should be sāttvik.

 

1.3 Why is the hollow part of the central cups of the Mangalsūtra placed towards the Anāhat-chakra?

 

In the centre of the mangalsūtra there are two cups. The cups should be round and there should be no design on its front.

Round shape is associated with zero, that is, with the Brahman consisting of void. The ability to absorb and emit the waves of specific level as per the need of the person is more in the round shape compared to the other shapes.

Round shape is symbolic of Energy of Knowledge.

 

Round shape is associated with the Sattva-guna in the form of Shiva-Shakti.

 

The central point of the round shape provides waves in the form of striking Shakti (Energy) whereas the raised part is associated with Brahman in the form of Shiva.

On both sides of each cup there are two round gold beads. This structure is associated with the Energy of Knowledge.

 

The subtle effect of the structure is:

 

The waves of emotions are activated in the Anāhat-chakra  of the woman.

The waves of Energy of Knowledge are attracted towards the circular figure of the voids of the cups of the mangalsūtra.

 

The waves of Knowledge assimilate the waves of the woman’s emotions.

 By this process the woman’s actions (karmas) become non-actions (akarmas), that is, the law of action-and-fruit is not applicable to the karmas done by the woman because of which the awareness of doership of the woman reduces.

The four petal flowers above the cups of the Mangalsūtra:

 

Above each cup of the mangalsūtra, there is a figure of a four petal flower. This is associated with the Action energy.

The vibrations of the woman’s Energy of Action solidify in the round beads and are in the forefront in functioning as per the need.

 It helps generate a protective sheath near the Anāhat-chakra  of the woman.

 

1.4 Why should there be no design on the raised front part of the cups?

 

If there is no design on the front part of the cups, there is no restriction on the ability of the structure to absorb and emit the Absolute Fire Element (Tēj-tattva) in gold. Similarly the gold cups and the bead of the mangalsūtra being design-free, its ability to absorb and emit the Chaitanya in the Universe increases. Hence, the woman is protected from the attacks of negative energies.

 

1.5 Why are two strings of black beads present in the Mangalsūtra?

 

The two strands of black beads of mangalsūtra symbolise Shiva and Shakti. From the task performed by the union of Shiva and Shakti, one gains benefit in the form of Chaitanya. This gain is depicted in the form of the central gold cups that join the strands. The two strands of mangalsūtra symbolise duality. Duality means continuity of task. The two strands of the beads are used from this perspective also. The rectangular shaped void created in one part of the two strands of black beads attracts the waves of Energy of Desire. The nine black beads stringed in each part of the strand symbol-ise the nine forms of the Primal Energy (Ādishakti). The black beads strung in the gold cord collect the negative vibrations of the attack of negative energies, on the body of the woman from time to time and destroy them.

 

There are seven parts of nine black beads each in both the strands mangalsūtra of the mangalsūtra. In order to demonstrate these parts, four gold round-shaped beads are arranged in a square shape as a central link. With this the Shakti Principle in the woman remains in a constantly activated state and it is protected from the attacks by negative energies.

 

1.6 Importance of structure of Mangalsūtra

 

In the mangalsūtra there are two gold cups in the centre, one gold bead on each side and then black beads are strung. In each of the two strands of the mangalsūtra nine beads followed by two gold beads are strung. Due to the black beads strung in the mangalsūtra the woman is harmed to some extent.

 •Waves of black energy associated with the Absolute Earth and Water element are  attracted to the black beads of the mangalsūtra.

 • A cover of these waves is generated around the body of the woman.

 • Through the black beads waves of black energy are emitted in the atmosphere.

Due to the covering of black energy waves there is distress like pain, giddiness, restlessness etc. Considering the harm, one may wonder why the black beads should be used. Though there is 30 percent harm due to the black beads strung in the mangalsūtra, there is 70 percent benefit also. The reason for this is that mangalsūtra is beaded with a thin wire of gold. The gold wire destroys the distressing vibrations present in the Universe through its Energy of the Absolute Fire element (Tēj-Shakti).

 

The reason for the destruction of distressing vibrations by the Tēj-Shakti of gold: The use of black beads and gold in mangalsūtra is akin to amulet, that is, talisman. For alleviation of distress by negative energies, an amulet or a talisman is worn around the neck. The black thread of the amulet attracts the black energy and the Holy ash in the amulet destroys it. In a mangalsūtra black beads are used in place of black thread and gold in the place of Holy ash. When a woman with more than 50 percent spiritual level wears a mangalsūtra the ability of the gold in it to emit the Absolute Fire Element (Tēj-tattva) remains activated.

 The structure of the cups and the beads strung on both sides of the mangalsūtra are associated with the woman’s Energy of procreation. One cup and the beads at its sides make a figure of a triangle. This figure keeps the woman’s Energy of procreation continuously awakened. Energy of procreation is the Energy spreading enthusiasm continuously in the entire Universe through the medium of Creation. Thereby, she constantly remains in a loving mode.

 

The round shape of the mangalsūtra awakens the woman’s Central channel (Sushumnā-nāḍī). The elliptical shape of the mangalsūtra is associated with the unmanifest Energy of Action of Srīvishṇu. This shape awakens the Central channel (Sushumnā-nāḍī) of the woman. Hence, it helps the prākruti in the form of woman to merge with Shiv in the form of man. As per the design of the mangalsūtra, its effect is expressed either at the saguṇ or Nirguṇ level.

 

In the mangalsūtra of saguṇ̣ design, in each thread after every nine black beads, two gold beads are strung. For the woman wearing a mangalsūtra of saguṇ design to acquire its complete benefit, her minimum spiritual level has to be 30 percent.

 In the mangalsūtra of Nirguṇ design, only black beads are strung and gold beads are not present. For the woman wearing a mangalsūtra of Nirguṇ design to acquire its complete benefit, her minimum spiritual level has to be 50 percent.

If there is distress due to sorcerers (māntriks), that is, the powerful demonic energies of the Hell, the woman can wear mangalsūtra either of saguṇ or Nirguṇ design. Women of more than 60 percent spiritual level should wear mangalsūtra of Nirguṇ level for protection from the māntriks of the sixth or seventh Hell.

 

1.7 Benefits of gold beads strung in the Mangalsūtra

 

 

• Waves of the Absolute Fire Element (Tēj-tattva) in the Universe are attracted to the gold beads of the mangalsūtra.

• Due to the black beads, waves of black energy are attracted which are disintegrated by the Tēj-tattva waves emitted by the gold.

• A protective sheath is generated around the woman’s body.

 • The Sun-channel (Sūrya-nāḍī) of the woman remains in an activated state because of which the Energy Principle (Shakti-tattva) inherent in it is awakened.

Due to disintegration of the black energy attracted to the black beads, the woman is less affected by evil eye. With this the importance of gold in destroying the negative vibrations with Tēj-Shakti is evident.

 

1.8 Why do we say that Mangalsūtra has lost its sanctity, if it breaks?

Many a times, a mangalsūtra can break without any apparent reason. Breaking of a mangalsūtra is a sign of a bad omen. On breaking the beads get charged with black energy, that is, due to the black energy their weight increases. Sāttviktā of the beads is lost. From this sense, the action or act of breaking of a mangalsūtra amounts to it losing its sanctity.

 

Effect of breaking of a Mangalsūtra without any reason: Breaking of a mangalsūtra is a symptom of severe distress arising out of black magic performed on a woman. As a result, there is a possibility that the woman will have fatal thoughts of self-harm, suicide, death in an accident, killing someone etc. In this process, the māntriks kill the husband with black magic and transmit black energy on the wife too. The māntriks make a replica doll of the woman and transmit black energy on it through some ritual. Then distressing vibrations are also transmitted into the objects associated with the woman, which are attracted by the black beads of the mangalsūtra. As a result, the mangalsūtra breaks. Only God or Guru's grace can protect a woman from such distress.

 

1.9 Why Scriptures do not allow widows to wear a Mangalsūtra?

 

There are two chief reasons for this.

 • Waves / Vibrations associated with the husband’s desire are present in the mangalsūtra, due to which the subtle body of the deceased husband can get trapped: Waves associated with the husband’s desire are present in the mangalsūtra. After the death of the husband, some women continue to wear their mangalsūtra as fashion. Thus, with the help of the vibrations associated with the husband’s desires, his subtle body can get trapped.

 

• Onward journey of the subtle body of the husband is obstructed: Looking at the mangalsūtra reminds the woman of her husband and his subtle body has to return to the Earth region. Hence, the onward journey of the subtle body of the husband is obstructed.

'So what if my husband is no more?' with this thought intellectual women nowadays continue to wear the mangalsūtra even after they are widowed. This act harms the woman as well as her deceased husband at the spiritual level. Hence, one should determinedly abide by religious Conduct. Mangalsūtra is a marital bond. Its objective is to remind the woman of this bond and restrain her from behaving as per her own wishes.

 

1.10 Why do men don't have to wear a Mangalsūtra?

Every Conduct for men and women has been propounded with a specific objective. If wearing a mangalsūtra is Dharma for women, wearing a janēu(sacred thread) is Dharma for men. On this, some people may question why is there no custom for men to wear a mangalsūtra?

 

Since in Karmakānḍa, man is recognized as a father-figure, the possibility of adultery by him is less. The nature of men is basically strong, determined and conducive for leadership. Hence, in the performance of Karmakānḍa, man is recognised as a father-figure. Due to the authority as a father, the possibility of adultery is less. In society however, men are more adulterous than women. If this be so, why is it said that the possibility of adultery by man is less ?

 

Compared to a woman, a man is less emotional, more introverted and rational. So there is less possibility of his being adulterous / wilful. Yet various Conducts have been prescribed for him in Hindu Dharma. In Kaliyuga, men and women are equally adulterous. In this situation, what should men do to acquire the same benefits as that of wearing a mangalsūtra? The answer is that when the man carries out his father-figure duties and inculcates an attitude of listening to others, it will foster unity in the family. Holy thread (janēu) worn by him will remind him of his father-figure duties.

 

2. Effects of wearing a Mangalsūtra and a gold chain

 

	Mangalsūtra	Gold chain
1. Level of the waves attracted	Absolute Earth and Absolute Water elements	Absolute Fire element
2. Waves attracted	Raja-Tama dominant	Chaitanya dominant
3. Ability related to subtle vibrations	Of attraction	Of emission
4. Process related to Raja-Tama waves	Attracting and destroying	Destroying

From the above table one can realise that the benefits of wearing a gold chain with Mangalsutra are more.

 

3. Why is a gold chain not used in place of a Mangalsūtra?

 The black beads in the mangalsūtra contain waves of the Absolute Earth (Pruthvitattva) and Absolute Water (Āpa-tattva) elements and the gold beads contain waves of the Absolute Fire element (Tēj-tattva). With the union of these waves, Raja-Tama-dominant waves associated with inferior negative energies are eliminated from their origin. Hence, an average woman who wears a mangalsūtra gets the ability to tolerate the war-like effects of destruction of Raja-Tama-dominant waves.

 

However, the Tēj element dominant waves emitted by the gold affect the superior negative energies. An average woman does not possess the ability to tolerate their attacks. Hence, there is a possibility of distress to the woman. Therefore, instead of a chain, it is beneficial for a sensitive woman to wear a mangalsūtra. Unmarried women and men also wear a gold chain. They too can experience distress, such as increase in body-heat.

 

My Notes: This entire post is shared by Forum for Hindu Awakening. The link is : www.forumforhinduawakening.org