SLOKA 110 FROM DANCING WITH SIVA
WHAT DOES THE PUJARI DO DURING PUJA?
During the puja, through mantras, mudras and mystical ritual, the priest invokes the Deity. All observances are precisely detailed in the Agamas; every act, every intoned syllable is rich in esoteric meaning. Aum Namah Sivaya.
BHASHYA
The pujari performs strict ablutions and disciplines to prepare himself for his sacred duty. Before the puja, he ritually purifies the atmosphere. As the puja begins, he meditates on Lord Ganesha, praying that all obstacles may be removed. He then beseeches the God to indwell the image, to accept the prayers of the votaries, and to shower blessings and love on all. Calling the name of the Deity and chanting mantras and hymns from the Vedas and Agamas, the pujari makes offerings of unbroken rice, burning camphor, incense, holy ash, water, red turmeric powder, flowers and food. Sometimes offerings of milk, rosewater, sandalwood paste and yogurt are poured over the murti as an oblation, called abhisheka. Bells are loudly rung, conch shells sounded, and musicians may play the temple drums and woodwinds. The pujari treats the Deity with utmost care, attending to Him as the King of kings. When the puja has ended, the pujari passes the now sanctified offerings to those present. The Vedas state, ”Daily the sacrifice is spread. Daily the sacrifice is completed. Daily it unites the worshiper to heaven. Daily by sacrifice to heaven he ascends.” Aum Namah Sivaya.
LESSON 265 FROM LIVING WITH SIVA
THREE KINDS OF KARMA
Karma is threefold: sanchita, prarabdha and kriyamana. Sanchita karma means ”accumulated actions.” It is the sum of all karmas of this life and our past lives. Prarabdha karma means ”actions begun; set in motion.” It is that portion of sanchita karma that is bearing fruit and shaping the events and conditions of the current life, including the nature of our bodies, personal tendencies and associations. Kriyamana karma means ”actions being made.” It is the karma we create and add to sanchita in this life by our thoughts, words and actions, or in the inner worlds between lives. While some kriyamana karmas bear fruit in the current life, others are stored for future births. Each of these three types can be divided into two categories: arabdha (”begun, undertaken;” karma that is ”sprouting”), and anarabdha (”not commenced; dormant”), or ”seed karma.”
In a famed analogy, karma is compared to rice in its various stages. Sanchita karma, the residue of one’s total accumulated actions, is likened to rice that has been harvested and stored in a granary. From the stored rice, a small portion has been removed, husked and readied for cooking and eating. This is prarabdha karma, past actions that are shaping the events of the present. Meanwhile, new rice, mainly from the most recent harvest of prarabdha karma, is being planted that will yield a future crop and be added to the store of rice. This is kriyamana karma, the consequences of current actions.
Prarabdha karma determines the time of birth, which dictates one’s astrology, which in turn delineates the individual life pattern by influencing the release of these karmas. Three factors are fundamental: the nature of one’s birth, the length of life and the nature of experiential patterns. Dormant sanchita karma, while not directly being acted upon, is a weighty and compelling force of potential energy, be it benign or gross, good or bad, slothful or inspirational. It is this dormant karma that explains why two people born at the same moment, and who thus have the same astrology, differ in their talents and tendencies. It is this held-back force of sanchita karma that the yogi seeks to burn out with his kundalini flame, to disempower it within the karmic reservoir of anandamaya kosha, the soul body.
Astrologers who understand karma well emphasize that one can influence his or her dormant sanchita karma. Further, one does have power over karmas being made, kriyamana. But karmas set in motion, prarabdha, are binding. They form the gridwork of life and must be lived through. Facing them positively is the key to their resolution. Fighting them through resentment and the release of other negative emotions only creates more unseemly sanchita karma for the future. The law is: we must accept and bear our karma cheerfully.
SUTRA 265 OF THE NANDINATHA SUTRAS
EDICTS FROM THE SEAT OF AUTHORITY
My devotees never apply the principle of unanimous agreement to sovereign edicts issued from Kauai Aadheenam’s seat of power. Such proclamations are the uncontestable law of the satguru. Aum Namah Sivaya.
LESSON 265 FROM MERGING WITH SIVA
KUNDALINI, THE SPIRITUAL FORCE
Hatha yoga (ha-pingala and tha-ida) balances the two forces, the ida and the pingala. The straight, erect spine releases the actinodic flow of the sushumna current. The mind centered in the contemplative atmosphere, cognizing timelessness, causelessness, spacelessness while sitting in the lotus position, awakens the pineal and pituitary centers, and the door of Brahman at the top of the head.
The force of the actinodic causal body, the sheath of cognition, vijnanamaya kosha, a pure actinic force running through the sushumna current, is called the kundalini. As this kundalini force becomes activated, the sushumna power begins to grow, or the actinodic causal body begins to grow, and the higher chakras of cognition and universal love begin to spin faster. Once kundalini power has been activated, its force expands or contracts consciousness. As man’s consciousness expands into actinic spheres, more kundalini power is used. This power is lessened as his consciousness emerges into the limited fields of the odic world.
Often known as the serpent power, the kundalini is coiled at the base of the spine in the instinctive man who resides mostly in the force fields of memory and fear. When this power becomes uncoiled, the serpent, or kundalini, luminously raises its head, and finally, after nirvikalpa samadhi, it lifts its power to the top of the head.
When nirvikalpa samadhi has been practiced daily for many, many years–according to the classical yoga teachings, for twelve years–and the golden body has been built, the kundalini force coils itself in the sahasrara chakra of the yogi, at the top of the head. This is known as the manas chakra, located about where the hairline begins at the forehead. This chakra eventually becomes the muladhara chakra, or the memory-pattern chakra, of the golden body. The manas chakra is fully activated when the golden body is fully unfolded. This is known in Hindu and Egyptian mystic schools as the golden body of light, for it registers in the minds of those who look upon it, to their soul body, as a golden ball of light or a golden body.
When the kundalini rises into the realms of pure actinicity, the pineal gland and pituitary center are activated. When these two centers are activated simultaneously, the forces of both of them merge, bringing man into nirvikalpa samadhi. Therefore, the aggressive odic force merges with the passive odic force, in perfect balance, and the actinodic power of the sushumna current comes into perfect balance, poised with the kundalini force. The yoga adept finds himself on the brink of the Absolute, cognizing That which he cannot explain, knowing there is something beyond which the mind does not know, conceiving That which cannot be conceived, because form, which is mind, cannot conceive formlessness. Then the yogi touches into the Self and becomes a knower of the Self, merges with Siva.
When the ida, pingala and sushumna forces merge and reside in perfect balance, the third eye awakens. When the pituitary, pineal glands and the sushumna source are in perfect balance, man is able to perceive consciously into other worlds of the mind. The golden body, as it begins to grow after the renunciate, or sannyasin, attains nirvikalpa samadhi, is built by man’s service to his fellow man.
