The entire text rendered in Ramakrishna publication is not given
Distinguishing the various agamas only are reflected:
The sankaracharyas do not attend any consecrations of any sect , other than
the Mutt followed. So not attending ayodhua is purely their Peeta
governance. KR IRS 19124
"*As Per Shaiva Agamas*, invocation of a deity ( be it for a simple
avahanam or an elaborate Prana Pratishtha ) involves three components:
(1) Asanam: Here, a seat is prepared for the cosmic consciousness to land
as a deity. It is the reference point for the deity to manifest and sit
(2) Murti: This refers to the form which will sit on the asana. We provide
the form which serves as a framework for the deity which we call
(3) Mulam: Mulam refers to the root. By using the Mula mantra and specific
kriyas, we breathe life to the form invoked, thus bringing life to the
deity. In this article, we will be focusing on the 3rd component - mulam.
In Shaiva Tantra, there is a prescribed manner followed by the Acharya to
breathe life into the deity by the means of a mantra.
After forming and worshiping the asana ( seat ) of the deity, we establish
the form of the deity. We do Nyasam ( the process of touching and
energising a body to turn it divine ) for the deity ( in the form of a
kalasha, linga, or idol ).
The Elaborate Process In A Nutshell
The Mula Mantra is the life of the deity. We visualise the Mula Mantra as
being in the dvadashanta (2 inches above the crown centre) blazing hot
equivalent to crores of suns. Then, we bring it down to the forehead
slowly, like a kite to the forehead. On the forehead. we visualize the Mula
mantra to be as cool asthen an equivalent to crores of moons. Then, we
bring it further down and ultimately exhale it through the nostril into a
flower. We then offer the flower onto the head of the body of the deity,
whilst visualising the Mula mantra to be entering the head of the deity.
Turning Yourself Into Shiva Before Breathing
Before a ritual, there are many elaborate procedures which the acharya has
toperform. It includes various Nyasams and Bhuta Shuddhi. Here, the
acharyabrings himself beyond the concept purity and impurity and the cosmic
tattvas (principles). Importantly, he physically energises every part of
his body intothat of Lord Shiva.Lord Shiva's body is a mantra-maya sharira.
It is a Vidya Deha ( body ofknowledge ) made up of mantras ( vibrations
).The acharya infuses the same mantras which make up Lord Shiva's body
andbrings himself to a state of complete oneness, of complete Advaita, and
sits asLord Shiva.Only then does he use the Mula mantra to breathe life
into the deity.This is why a deity is dependent on the acharya who does the
Prana Pratisthaor avahana. A qualified Shivacharya has to observe a very
rigid lifestylewithout swaying away from his Shaiva anushthana.Significance
of The Described VisualizationThe Dvadashanta is the 'absolute void', or
the space of pure consciousness,the aspect of God beyond form. It is the
state mentioned in the NasadiyaSukta of Rig Veda as that which 'was' before
creation happened.
nāsadāsīn no sadāsīt tadānīṃ nāsīd rajo no vyomāparo yat ( Rig Veda 10.129
) This verse speaks about the state of God before the initiation of the
observable universe. It speaks about the state of absolute consciousness
which was neither existing nor non-existing. It is beyond 'existence' and
'non-existence'.
The Purusha Sukta which comes in all branches of the 4 Vedas elaborates on
how the absolute consciousness, as a cosmic being, expanded Himself to form
the Universe.
Then we descend the Mula mantra and exhale it through the nostril into
a flower which we offer to the deity. The prana ( life-force ) is
associated with the breath. The Purusha Sukta again affirms in the verse
'prāṇād vāyurajāyata'. As per the Vedas, Vayu ( air element ) is born from
the Prana of the cosmic person.
Your very being is a miniature of the cosmos. An acharya who has done the
necessary Nyasa has turned his very being into Shiva - the cosmic being.
Therefore, he manifests the Mula mantra, the very deity in a vibrational
form, condensed from the void of dvadashanta, and then further condenses it
into his mind to finally exhale it as a life breath, encapsule it within a
flower which enters and brings the deity to life once offered.
He who understands the flowers of water, He becomes the possessor of
flowers, progeny and cattle. Moon is the flower of the water, He who knows
it to be so, He becomes the possessor of flowers, progeny and cattle. He
who knows the source of water, Becomes established in his Self. Water here
represents consciousness. One who realises God / consciousness, becomes the
lord to the mind ( moon ), his genetical makeup ( progeny ) and wealth. He
becomes the master of his life rather than being a slave to these aspects.
This is how the magnanimity of the cosmos is condensed into consecration
during a Prana Pratishtha.
You Are Shiva
The key principle in every Prana Pratishtha is to establish yourself as
Shiva, as the cosmic being. You breathe the state of godhood which is
within you, externally into a deity. KR IRS 19124
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