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