Significance of Mangalsutra

The Sacred Symbol of Marriage..

Mangal = auspicious
Sutra = thread

A mangalsutra (also mangala sutra or mangalasutra) is an Indian symbol of Hindu marriage, consisting of a gold ornament strung from a yellow thread, a string of black beads or a gold chain.

The word mangalsutra can be deciphered as 'sacred thread or cord'; as 'mangal' means auspicious and 'sutra' means thread or cord.

In South India, the Maangalyam is made up of a yellow thread painted with Turmeric paste. The thread is tied with three knots around the bride’s neck. In some of the weddings the first knot is tied by the groom, while the remaining two knots are tied by his sister. In North India the Mangalsutra is a golden ornament having black beads and a gold or Diamond pendant in it.

Mangalsutra is Lord Brahma. Mangalsutra. That is to say Thali is both creator and destroyer. When tied to a girl’s neck, thali promotes her to wifehood and when removed from her neck it demotes her to widowhood.

It is called mangal sutra, because it represents “auspiciousness”. By wearing it, a woman announces that she is happy and fulfilled in her life, this is what makes her “auspicious”. The sutra represents the many strands of emotions, love, faith, trust, friendship etc that go into making up a relationship, especially one that is suppose to last a life time. It also represents the many relationships that bind them now, those of the two families that are now woven into one.

History
"Historically, the custom of tying a mangalsutra, the auspicious emblem or cord, on the wedding day, appears to have become popular only after the 6th century AD. Before this, a yellow protective cord known as 'kankanabandhana' was tied around the wrists of the bride and the groom to signal their commitment to marriage.

The mangalsutra is considered a talisman to ward off the evil eye. The black colour of the beads is said to absorb all negative vibrations before they can reach the bride and her family. The stringing together of the beads into one thread has its significance as well. Just as each bead contributes to making a beautiful necklace, so does the woman have to blend and integrate into the new family after marriage."

According to Hindu culture, there are five signs of marital status of women. They are mangalsutra, Toe rings, Kumkum, bangles and a nose ring. Mangalsutra is the most important among them.

The Mangalsutra consists of two pieces, ONE FROM EACH FAMILY, traditionally dangling on a yellow thread. The variations in the Mangalsutra and the way it is made / arranged varies from region to region. It contains images of the Shiva Lingam - Iyers The Namam and Sudarshana Chakra - Iyengars A pair of shell (shakha) and red coral (paula) bangles - Bengali Ivory -Punjab and Rajastan Gold chain with black beads and a gold pendant - West and other parts of India. Kashitali - gold chain with coral beads and two black beads on either side of a diamond shaped gold pendant - Karnataka, specifically "Konkini" Soft 24 Karat Gold is fashioned into necklaces modelled on the local flora and fauna—earrings like the hona, which replicate the orchid, and the lokaparo, which consists of two birds placed back to back. - Assam Gold is used to craft imitations of the human head and long funnel-shaped beads which are used in combination with shells, animal claws and teeth and precious and semi-precious stones. - Nagaland Rice grains, the Cobra’s hood, Melon and Cucumber seeds are some of the common motifs of nature inspired jewellery. - Tamil Nadu and Kerala. Silversmiths craft large ornaments, which have a very delicate and intricate appearance. Headdresses called chak, long earrings and large nose rings with papal leaf or bird motifs are the specialties of the region. - Himachal Pradesh Turquoise, Cornelian (sort of reddish quartz), Coral and Agate - Ladakh and East Indian States Our humble Mangalsutra had a very humble Beginning.

A Hindu marriage symbolizes not just a bonding of two individuals but also the bonding of understanding, commitment, mutual love and spiritual growth. In Hindu tradition marriage is not just about celebration and fun it demands sacrifice, companionship, dedication, and surrender by both the partners. Each and every rituals and customs associated with marriage portrays the real essence of wedding. Mangalsutra is one such symbol of marriage. It is not just a jewelry item it has lots of significance to an Indian married woman. It is a sacred thread of love and goodwill worn by married women as a symbol of their marriage.

Mangalsutra is the guardian of the wearer; a sort of fence as the South Indian saying goes. To every woman Mangalsutra is precious, as precious as her loving husband. Temple goers invariably touch their Mangalsutra with the Kumkum offered by poojaris as prasad.

Married women who value their Mangalsutra perform ‘Sumangali pooja’ for strengthening the life span of their Mangalsutra. When they prostrate before elders to receive their blessings and good wishes, they are blessed with the words ‘Deerga Sumangali Bhava’, meaning ‘Let you lead a long married life’, which only tells indirectly ‘Let your husband be hale and hearty forever so as to make you happy’.

Significance-of-wearing the Toe Ring

Wearing of toe rings is highly practiced in India. It is worn as a symbol of married state by Hindu women and is called bichiya (pronounced: bee-chee-ya) in Hindi, Mettelu in Telugu, Metti in Tamil & kalungura in Kannada. Toe rings, also known as bichwa, are a must for married Hindu woman. Tradition of wearing toe rings carries tremendous social significance for married Hindu women in India.

They are usually made of silver and worn in pairs on the second toe of both feet. Traditionally they are quite ornate, though more contemporary designs are now being developed to cater to the modern bride. Some 'bichiya sets' may have pairs for four of the five toes, excluding the little pinky. 'Bichiyas' may not be made of gold, as gold holds a 'respected' status and may not be worn below the waist. Hindus believe that gold is the metal of the Gods; it symbolizes Lakshmi, the Goddess of Wealth, and therefore considers it inappropriate to wear gold below the waist.

Traditionally a large ring was worn on the great toe of the left foot to indicate a married status. As Toe Rings or Bicchwas were considered to be symbolic of married woman, Hindu religion prohibits unmarried girls from wearing Bichhwas. Even in present times, girls refrain from wearing toe-rings before marriage.Toe rings also symbolize a womans dual status as sister and wife. She wears two sets of toe rings on each foot one for her brother and one for her husband. When either the husband or brother dies, one set is removed. The symbolism is that if her husband were to die then her brother would offer her protection.

In great Indian epic called 'Ramayana' toe ring plays a vital role. When Seeta was abducted by Ravana, on the way, she throwed her toe ring (kaniazhi) as the identification for lord Rama.This shows that toe ring is used from ancient time. In Uttar Pradesh and Bihar, bichwa or toe rings is one of the most important symbols of marriage and women are encouraged to decorate each toe with different rings with myriad motifs ranging from paisley, to fish to flowers.

During the Vedic times, Sanskrit texts laid down the concept of sixteen Shringaar or the sixteen traditional accouterments with which every woman could adorn herself.

In South India too, toe rings are a symbol of marriage and women wear a heavy ring on the second toe of each foot.

Toe rings are usually adjustable.These rings are seldom closed circles but open hoops so that they could easily be removed. Toe rings usually have a small gap on the bottom of the ring to allow them to slip over the tips of the toe more easily.

Scientific & Ayuvedic.
Some men frequently wore a ring on the big toe for curative purposes or to augment their masculine vigor. Wearing toe ring to the second toe has sexual/erotic effect. The reflexology texts also mention about treating gynecological problems by massaging the second toe. There is also a belief that the wearing of toe rings press on certain nerves that pertain to the reproductive system, keeping it in balance and healthy. Ancient Ayuvedic medicine has long been used along side acupressure. The Indians believe that your "prana" or life force must be in balance in order for you to stay healthy. All of the paths of your "prana" run down to your toes, so the idea that a marital symbol could double up as a reproductive enhancer is not a big stretch.

This is a ring with two or three line rounds, worn in their second finger from toe. By wearing this in both feet, it is believed, that their menstrual cycle course is regularized with even intervals. This gives good scope for conceiving to married women. Also it is said just because that particular nerve in the second finger from toe, also connects the uteruses and passes thru heart. Because of this, the constant friction caused while walking and doing all sorts of chores during a day, it revitalizes the productivity organs. Silver being a good conductor, it also absorbs the energy from the polar energies from the earth and passes it to the body, thus refreshing whole body system.

Venkateswara-Suprabhatam-and-its meaning

1. Kowsalya supraja Rama poorva sandhya pravarthathe
Uthishta narasardoola karthavyam daivamahnikam (Twice)

1. Sri Rama! Kausalya's endearing son! Wake up, dear;
You have to do Your day-to-day duties; Do wake up please.

2. Uthishtothishta Govinda uthishta garudadhwaja
Uthishta kamalakantha thrilokyam mangalam kuru (Twice)

2. Sri Govinda! All the three worlds are under Your rule; they have to prosper. Wake up, my child.

3. Mathassamasta jagatham madukaitabhare:
Vakshoviharini manohara divyamoorthe
Sree swamini srithajana priya danaseele
Sree Venkatesadayithe thava suprabhatham

3. Sri Lakshmi! You are in Venkateswara's's bosom, With Your lotus-eyes wide open to the world. Get up dear.

4. Thavasuprabhathamaravindalochane
Bhavathu prasanna mukhachandra mandale
Vidhisankarendra vanithabhirarchithe
Vrishasaila nathadavithel davanidhe

4. Sri Lakshmi! The celestials viz. Parvati, Saraswati, and Indrani stand in prayer to Thee. You have an endearing attachment to Your devotees.

5. Athriyadhi saptharushayssamupasyasandyam
Aakasa sindhu kamalani manoharani
Aadaya padhayuga marchayithum prapanna:
Seshadrisekhara vibho! Thava suprabhatham

5. Sri Srinivasa! Maharishis like Atri are forging ahead from far and near, for your darshan, Get up, dear.

6. Panchananabja bhava shanmukavasavadhya:
Tryvikramadhi charitham vibhudhasthuvanthi
Bhashapathipatathi vasara shuddhi marath
Seshadri sekhara vibho! thava subrabhatham

6. Aran, Ayan, Shanmuga and Devas are all anxious to adore You. The daily Panchangam is to be read and approved by You. Get up, Srinivasa, dear.

7. Eeshathprapulla saraseeruha narikela
Phoogadrumadi sumanohara Balikanam
Aavaathi mandamanilassaha divya gandhai:
Seshadri shekara vibho! thava suprabhatham

7. Dawn is ahead. Flowers are opening their petals. The morning breeze is bracing. Get up and bless Your devotees.

8. Unmeelya nethrayugamuththama panjarasthaa:
Paathraa vasishta kadhaleephala payasani Bhukthvaa
saleelamatha keli sukha: patanthi
Seshadri sekhara vibho! thava suprabhatham

8. Parrots are chanting Your celestial names repeatedly to the ecstasy of Your Bakthas. Get up, God, to hear the Sahasranamams of Your Divine Self.

9. Thanthreeprakarshamadhuraswanaya
vipanchyaa Gayathyanantha charitham
thava naradopi Bhashasamagrama sakruthkara sararammyam
Seshadri sekhara vibho! thava suprabhatham

9. Thumburu Narada is speeding up to You. His Veena is set to sing Your glory. Do hear these melodious songs of Narada.

10. Brungavaleecha makaranda rashanuvidda
Jhankara geetha ninadaissa sevanaya
Niryathyupaantha sarasee kamalodarebhyaha
Seshadri sekhara vibhol thava suprabhatham

10. Lotus—hidden bees, having come out in the open with the opening of the petals, are singing solemn hymns. Oh Srinivasa! You are omnipotent.

11. Yoshaganena varadhadni vimathyamaane
Ghoshalayeshu dhadhimanthana theevraghoshaaha
Roshaathkalim vidha-dhathe kakubhascha kumbhaha
Seshadri sekhara vibho! thava suprabhatham

11. Ayarpadi, ladies are singing their sweet melodies as they are churning butter. They announce the day-dawn. Get up, Oh Govinda! Bless these endearing Gopis.

12. Padmeshamithra sathapathra kathalivargha
Harthum shriyam kuvalayasya nijanga Lakshmya
Bheree ninadamiva bibrathi theevranadam
Seshadri sekhara vibho! thava suprabhatham

12. The humming black bees seem to sing that they are far more attractive than the black 'Kuvali' flowers from which they draw honey.All the three of you namely, bees, flowers and Your Holy Self form a holy Trinity in colour and splendour.

13. Sreemannabheeshta varadhakhila lookabandho
Sree Sreenivasa Jagadekadayaika sindho
Sree devathagruha bhujanthara divyamurthe
Sree Venkatachalapathe! thava suprabhatham

13. You have changed Your abode from Heaven to Venkatam to give boons to Your devotees. Do Hurry up! Venkatesa, to bless them.


14. Sree swamy pushkarinikaplava nirmalangaa
Sreyorthino hara viranchi sanadadhyaha
Dware vasanthi varavethra hathothamangaha:
Sree Venkatachalapathe! thava suprabhatham

14. Ayan, Aran and Celestials, after taking bath in Swami Pushkarini, are awaiting Your Grace to receive blessings.

15. Sree seshasaila garudachala venkatadri
Narayanadri vrishabhadri vrishadri mukhyam
Akhyam thvadeeyavasathe ranisam vadanthi
Sree Venkatachalapathe! thava suprabhatham

15. You have made Venkatam your permanent abode. Aran, and celestials are chanting the glory of the Sapthagiri.

16. Sevaaparaashiva suresa krusanudharma
Rakshombhunatha pavamana dhanadhi nathaha:
Bhaddanjali pravilasannija seersha deSaha:
Sree Venkatachalapathe! thava suprabhatham

16. The Dikpalakars, eight in number, are seeking Your grace in prayerful mood to take orders for their allotted work.

17. Dhateeshuthevihagaraja mrugadhiraja
Nagadhiraja gajaraja hayadhiraja: Swaswadhikara mahimadhika marthayanthe
Sree Venkatachalapathe! thava suprabhatham

17. Garuda, lion, Anata, Gaja, Aswa, all these five are awaiting Your Command to improve their way of doing things to serve You better and more effectively.

18. Sooryendhubhouma bhudhavakpathi kavya souri
Swarbhanukethu divishathparishathpradanaa:
Twaddhasa dasa charamavadhidaasa daasa:
Sree Venkatachalapathe! thava suprabhatham

18. Navagrahas are awaiting Your pleasure. Please wake up

19. Thwathpadadhulibharita spurithothha manga:
Swargapavarga nirapeksha nijantharanga:
Kalpagamakalanaya kulatham labhanthe
Sree Venkatachalapathe! thava suprabhatham

19. Surya and the rest of the Navagrahas are steadfast in their dutiful obeissance to Your devotees. They await Your Command to serve you through your devotees.

20. Thvadgopuragra sikharani nireekshmana
Swargapavarga padaveem paramam shrayantha:
Marthyaa manushyabhuvane mathimashrayanthe
Sree Venkatachalapathe! thava Suprabhatham

20. Srinivasa! Mankind desires to be with you for ever and for ever in
Venkatam and to serve You life-long.

21. Sree bhoominayaka dayadhi gunammruthabdhe
Devadideva jagadeka saranya moorthe
Sreemannanantha garudadibhirarchithangre
Sree Venkatachalapathe! thava suprabhatham

21. Ananta and Garuda are eagerly standing at Your door. Their anxious to serve You at a moment's notice is telling.

22. Sree Padmanabha Purushothama Vasudeva
Vaikunta Madhava Janardhana chakrapane
Sree vathsachinha saranagatha parijatha
Sree Venkatachalapathe! thava suprabhatham

22. Bakthas are chanting Your names as Vasudeva, Madhava, Govinda, Janardhana, Chakrapani and other endearing names. Devotees are ever ready to obey Your Command.

23. Kandarpa darpa hara sundara divya murthe
Kanthaa kuchamburuha kutmialola drishte
Kalyana nirmala gunakara divyakeerthe
Sree Venkatachalapathe! thava suprabhatham

23. Sri Lakshmi is enchanted by Your beauty. She would not leave her Lord. For the sake of Bakthas get up please and afford them Dharshan.

24. Meenakruthe kamatakola Nrusimha varnin
Swamin parashvatha thapodana Ramachandra
Seshamsharama yadhunandana kalki roopa
Sree Venkatachalapathe! thava suprabhatham

24. Thy descent from Paramapada was heralded in Thy numerous avathars when You did immense good to Your devotees. Great God, do come to us to help us in our distress.

25. Elaa lavanga ghanasaara sugandhi theertham
Divyam viyathsarithi hemaghateshu poornam
Drutwadhya vaidika sikhamanaya: prahrushta:
Thishtanthi Venkatapathe! thava suprabhatham

25. Vedic Savants are in wait with Akasaganga theertham for Your morning Anushtanam. Vedic hymns sung by them are a delight to hear and cherish. Do get up Sri Srinivasa

26. Bhaswanudethi vikachani saroruhani
Sampoorayanthi ninadai: kakubho vihangha:
Sree vaishnavassathatha marthitha mangalasthe
Dhamasrayanthi thava Venkata! subrabhatham

26. The twitterings of birds on all sides proclaim the dawn of the day.
Devotees are gathered in numbers and they sing their vociferous adoration to You.

27. Bhramadayassuravarasamaharshayastthe
Santhassa nandana mukhastvatha yogivarya:
Dhamanthike thavahi mangala vasthu hasthaa:
Sree Venkatachalapathe! thava suprabhatham

27. Brahma and celestials are awaiting You with their choicest edibles to greet You, great God.

28. Lakshminivasa niravadya gunaika sindo:
Samsarasagara samuththaranaika setho
Vedanta vedya nijavaibhava bhakta bhogya
Sree Venkatachalapathe! thava suprabhatham

28. Devotees in ecstasy are at Your door in all eagerness. You are in duty bound to help them with your inimitable caress and affection; Great one!

29. ltnam vnsnacnala pamerlna suprabhatham
Ye manava: prathidinam patithum pravrutha:
Thesham prabhatha samaye smruthirangabhhajam
Pragnyam paraartha sulabham paramam prasoothe

29. Day-to-day prayers to You, Sri Vehkatesa! fetch untold
wealth of devotional culture and fervour. God, give us your grace.

The significance-of Bangles

Bangles are a type of ornament worn by women in India. Also called Kangan or Chudi in Hindi, Valayal in Tamil, Gaaju in Telugu, Bale in Kannada. Bangles are part of traditional Indian jewelry. In India, bangles are very popular and with growing fashion trends, have become a highly popular in their various designs and forms. They are usually worn in pairs by women, one or more on each arm. Most Indian women prefer wearing either gold or glass bangles or combination of both. Inexpensive Bangles made from plastic are slowly replacing those made by glass, but the ones made of glass are still preferred at traditional occasions such as marriages and on festivals. Bangles hold great value in Hinduism and tradition. It is considered inauspicious for a woman to have bare arms. Traditionally, married Hindu women always weary bangles around their wrists. Today, the modern day women may not wear bangles with their daily attire, but only on occasions and festivals. This is because to them, bangles have a very sentimental value. In fact, to the Hindu woman, bangle is not only an ornament, but also an important part of womanhood and honor.


A single bangle worn by a man is called a Kada or Kara (steel or iron bangle). Kada is a circular shaped bangle having religious significance for Sikhs, and is made from iron, white metal or gold.

Marriage - While girls in traditional Indian society are allowed to wear bangles, married women are generally expected to wear bangles. The jewelry is primarily associated with matrimony, signifying marriage in the same way that the Western wedding ring does. After the wedding, the woman continues to wear her bangles as a charm of safety and luck for her husband, and after a Hindu woman's husband dies, she breaks her glass wedding bangles in an act of mourning.

Bangles and Honeymoon – During an Indian wedding, the bride tries to wear the smallest glass bangles. She is helped by her best friend or sister to do this using scented oil. It’s believed that smaller bangles symbolize a happy and loving marriage and a wonderful honeymoon.

Bangles and Husband and Luck – A married Indian woman is required to wear bangles (green or red depending on which region they belong to) on a day to day basis because bangles are symbolic of safety, marriage and luck for their husbands. Sudden breaking of glass bangles is considered a sign of danger or an unpleasant incident involving the husband.

Color and Meaning

Glass bangles hold different meanings according to their color. Some regions have specific bangles associated with their local traditions, and there is a more general color code for bangles as well. Red bangles symbolize energy, blue bangles symbolize wisdom and purple symbolizes independence. Green stands for luck or marriage and yellow is for happiness. Orange bangles mean success, white ones mean new beginnings and black ones mean power. Silver bangles mean strength, while gold bangles mean fortune.

In Gujarat and Rajasthan, the bride’s mother has to gift the bride a pair of ivory bangles. It is only on wearing these ivory bangles that the bridal couple can perform the ‘saptapati’; without the bangles, this ritual cannot be performed. (The saptapati is the seven steps that are taken around the fire, without which no Hindu marriage is considered complete).

Married women in Bengal have to wear the iron ‘kada’ (bangle) or ‘loha’ as it is commonly called, to signify marriage. In addition to this kada, the bride is presented with white conch bangles that are beautifully crafted and red lac bangles.

The South Indian ceremony called Valaikaapu occurs during the seventh month of a woman's pregnancy. The family celebrates, and bangles of all colors and designs are stacked on the woman's wrists. Once the ceremony is completed, the woman goes to her mother's residence. There, she will deliver her child.

It is believed to be an event held to ward off evil spirits that might be lurking around the mother-to-be or the baby in the womb.

The Significance-of-Ear-piercing

In some parts of India the nose ring is never removed once a woman is married, and thus a nose ring is often considered to be a sign of marriage.

All said and done for the Indian woman who wishes to look beautiful in the traditional fashion, her shringar is never complete without the wearing of a sparkling nose ornament.

In India, Hindu infants of both genders get their ears pierced as early as 12 days after birth or before their first birth day or third or fifth year (depending on region and local custom).

According to Legends The shape of the ear resembles the holy symbol 'Aum'. It is believed that piercing the ear is just dotting the Aum. The ear is pierced by a priest during a holy ceremony (Karnavedha).

Karnavedha:
Karnavedha or the practice of wearing earrings is one of the Hindu Sanskars (sacraments) performed for a child. Karnavedha is a Vedic rite of passage. Common between male and females, it is intended to open the inner ears of the child for receiving sacred sounds. This rite has deep mystical and symbolic significance. It is believed that merely hearing sacred sounds has merit in that it cleanses sin and nurtures the spirit.

According Dharma sindhu, it must be done on the 10th, 12th or 16th day after birth of the child. If it is not possible to do on these days, it must be done on 6th or 7th month after birth. Even if this is not possible, it must be done on odd years and not on even years of the child. At least by the time of upanayana, one must have this done. The men must have the ear stud permanently after Upanayana (thread ceremony).

The continuous pressure in the ear lobe perhaps helps in keeping active that part of the brain responsible for memory. It must be mentioned here that piercing the ear at the bottom part of the ear lobe is the recommended

Since earliest times, wearing ear ornaments by married Indian women has been considered auspicious. Besides, earrings were considered to be a symbol of woman's wealth and her status in society. Elongated ear lobes were considered a sign of beauty and wealth - the longer the lobe, the greater the woman's wealth. By appending ornaments to almost every part of the ear, the woman also ensured a continuous state of mental and physical well being.

According to Acupressure Therapy, the meridians connecting the brain pass though this area. This is said to help in the quick development of the brain. Hence, the earlier the ears of the child are pierced, better the results will be. In certain Indian communities, even a boy’s ears are pierced.

Recent studies have identified the ear as a microcosm of the entire body. Some even say the point of vision in acupuncture is situated in the center of the lobe. Hence the practice of wearing earrings is thought to have some therapeutic value. Besides, in certain places, ear piercing was believed to be good for the eyes. It also sharpened the mind and drew off 'bad humors'.

Ear Ring

An earring can be described as a piece of jewelery that is worn on the ear.
 
According to Legends Ancient Prakrit and Sanskrit literature describe girls wearing fresh flowers in their ears. A range of floral earrings of gold, silver or precious stones that have been popular over the centuries in India suggest that the forms of flowers were translated into precious jewelry. A type of flower known as the karnphul, i.e., 'ear-flowers' is considered particularly auspicious. Karn Phools are an large, round metal flower-form earring, with a central stud at the back being the equivalent of a flower stem.

Scholars believe that the choice of the flower as the inspiring shape for earrings is not without significance. Flowers are considered natural erotic stimulants, by virtue of their association with Kama, the God of love, besides these are considered a concise symbol of nature, condensing into a brief span of time the cycle of birth, life, death and rebirth. In addition, flowers also reflects gentleness, youth, spiritual perfection and innocence, qualities which are but the fundamental attributes of feminine character.

The Significance of Nose piercing

Nose piercing is the piercing of the skin or cartilage which forms any part of the nose, normally for the purpose of wearing jewelry. The Hindu women usually have their noses pierced at the age of sixteen which is what is considered to be the age to marry. The piercings honor the goddess of marriage, known as Parvathi.

 
According to the Indian medicine, the female who get her nose pierced is assumed to experience less pains while delivering the child. The reason behind this belief is, through the piercing some vein is pressed that makes the childbirth easier.
 
Nose Ring
 
 

A piece of stead-like ornament worn by women in their nose, commonly known as nose-ring and nose stead. (known as Mukkuthi or Mookuthi in Tamil & Kannada and Nath in Hindi) Nose ring are usually worn in the left nostril. The reason that the left side is chosen more often is because it is linked with the female reproductive organs.The custom to wear this ornamental jewel is typically different from one state to other, one caste to other and even different amongst communities. Some use it in their left nose, some at right and few wear it in both sides of their nose. Nose stud is widely worn in South India, especially in Tamil Nadu and in parts of Andhra Pradesh and Karnataka, by both married and unmarried young women.

It is strongly believed that the nose ornaments have their own scientific advantages. By piercing the nose to wear these ornaments the women protect themselves from all nasal infections. It also helps her to have a stronger sense of smell. Call it acupuncture treatment.

What Is a Mantra and How Does It Works

Definition # 1: Mantras are energy-based sounds.

Saying any word produces an actual physical vibration. Over time, if we know what the effect of that vibration is, then the word may come to have meaning associated with the effect of saying that vibration or word. This is one level of energy basis for words.

Another level is intent. If the actual physical vibration is coupled with a mental intention, the vibration then contains an additional mental component which influences the result of saying it. The sound is the carrier wave and the intent is overlaid upon the wave form, just as a colored gel influences the appearance and effect of a white light.

In either instance, the word is based upon energy. Nowhere is this idea more true than for Sanskrit mantra. For although there is a general meaning which comes to be associated with mantras, the only lasting definition is the result or effect of saying the mantra.

Definition #2: Mantras create thought-energy waves.

The human consciousness is really a collection of states of consciousness which distributively exist throughout the physical and subtle bodies. Each organ has a primitive consciousness of its own. That primitive consciousness allows it to perform functions specific to it. Then come the various systems. The cardio-vascular system, the reproductive system and other systems have various organs or body parts working at slightly different stages of a single process. Like the organs, there is a primitive consciousness also associated with each system. And these are just within the physical body. Similar functions and states of consciousness exist within the subtle body as well. So individual organ consciousness is overlaid by system consciousness, overlaid again by subtle body counterparts and consciousness, and so ad infinitum.

The ego with its self-defined "I" ness assumes a pre-eminent state among the subtle din of random, semi-conscious thoughts which pulse through our organism. And of course, our organism can "pick up" the vibration of other organisms nearby. The result is that there are myriad vibrations riding in and through the subconscious mind at any given time.

Mantras start a powerful vibration which corresponds to both a specific spiritual energy frequency and a state of consciousness in seed form. Over time, the mantra process begins to override all of the other smaller vibrations, which eventually become absorbed by the mantra. After a length of time which varies from individual to individual, the great wave of the mantra stills all other vibrations. Ultimately, the mantra produces a state where the organism vibrates at the rate completely in tune with the energy and spiritual state represented by and contained within the mantra.

At this point, a change of state occurs in the organism. The organism becomes subtly different. Just as a laser is light which is coherent in a new way, the person who becomes one with the state produced by the mantra is also coherent in a way which did not exist prior to the conscious undertaking of repetition of the mantra.

Definition #3: Mantras are tools of power and tools for power.

They are formidable. They are ancient. They work. The word "mantra" is derived from two Sanskrit words. The first is "manas" or "mind," which provides the "man" syllable. The second syllable is drawn from the Sanskrit word "trai" meaning to "protect" or to "free from." Therefore, the word mantra in its most literal sense means "to free from the mind." Mantra is, at its core, a tool used by the mind which eventually frees one from the vagaries of the mind.

But the journey from mantra to freedom is a wondrous one. The mind expands, deepens and widens and eventually dips into the essence of cosmic existence. On its journey, the mind comes to understand much about the essence of the vibration of things. And knowledge, as we all know, is power. In the case of mantra, this power is tangible and wieldable.

Statements About Mantra

1. Mantras have close, approximate one-to-one direct language-based translation.

If we warn a young child that it should not touch a hot stove, we try to explain that it will burn the child. However, language is insufficient to convey the experience. Only the act of touching the stove and being burned will adequately define the words "hot" and "burn" in the context of "stove." Essentially, there is no real direct translation of the experience of being burned.

Similarly, there is no word which is the exact equivalent of the experience of sticking one's finger into an electrical socket. When we stick our hand into the socket, only then do we have a context for the word "shock." But shock is really a definition of the result of the action of sticking our hand into the socket.

It is the same with mantras. The only true definition is the experience which it ultimately creates in the sayer. Over thousands of years, many sayers have had common experiences and passed them on to the next generation. Through this tradition, a context of experiential definition has been created.

2. Definitions of mantras are oriented toward either the results of repeating the mantra or of the intentions of the original framers and testers of the mantra.

In Sanskrit, sounds which have no direct translation but which contain great power which can be "grown" from it are called "seed mantras." Seed in Sanskrit is called "Bijam" in the singular and "Bija" in the plural form.

Let's take an example. The mantra "Shrim" or Shreem is the seed sound for the principle of abundance (Lakshmi, in the Hindu Pantheon.) If one says "shrim" a hundred times, a certain increase in the potentiality of the sayer to accumulate abundance is achieved. If one says "shrim" a thousand times or a million, the result is correspondingly greater.

But abundance can take many forms. There is prosperity, to be sure, but there is also peace as abundance, health as wealth, friends as wealth, enough food to eat as wealth, and a host of other kinds and types of abundance which may vary from individual to individual and culture to culture. It is at this point that the intention of the sayer begins to influence the degree of the kind of capacity for accumulating wealth which may accrue.

3. Mantras have been tested and/or verified by their original framers or users.

Each mantra is associated with an actual sage or historical person who once lived. Although the oral tradition predates written speech by centuries, those earliest oral records annotated on palm leaves discussed earlier clearly designate a specific sage as the "seer" of the mantra. This means that the mantra was probably arrived at through some form of meditation or intuition and subsequently tested by the person who first encountered it.

4. Sanskrit mantras are composed of letters which correspond to certain petals or spokes of chakras in the subtle body. 

 There is a direct relationship between the mantra sound, either vocalized or subvocalized, and the chakras located throughout the body.

5. Mantras are energy which can be likened to fire.

You can use fire either to cook your lunch or to burn down the forest. It is the same fire. Similarly, mantra can bring a positive and beneficial result, or it can produce an energy meltdown when misused or practiced without some guidance. There are certain mantra formulas which are so exact, so specific and so powerful that they must be learned and practiced under careful supervision by a qualified teacher.

Fortunately, most of the mantras widely used in the West and certainly those contained in this volume are perfectly safe to use on a daily basis, even with some intensity.

6. Mantra energizes prana.

"Prana" is a Sanskrit term for a form of life energy which can be transferred from individual to individual. Prana may or may not produce an instant dramatic effect upon transfer. There can be heat or coolness as a result of the transfer.

Some healers operate through transfer of prana. A massage therapist can transfer prana with beneficial effect. Even self-healing can be accomplished by concentrating prana in certain organs, the result of which can be a clearing of the difficulty or condition. For instance, by saying a certain mantra while visualizing an internal organ bathed in light, the specific power of the mantra can become concentrated there with great beneficial effect.

7. Mantras eventually quiet the mind.

At a deep level, subconscious mind is a collective consciousness of all the forms of primitive consciousnesses which exist throughout the physical and subtle bodies. The dedicated use of mantra can dig into subconscious crystallized thoughts stored in the organs and glands and transform these bodily parts into repositories of peace.