Introvert and Agamas

Author(s): Prabhakar Apte
Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf
Catalog link: https://jainqq.org/explore/250125/1

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Introvert and Agamas 255 INTROVERT AND AGAMAS Dr. PRABHAKAR APTE, M. A., Ph. D. 1999 Sadashiv Peth, Madiwale Colony, Tilak Road, Poona 30 klezo'dhikatarasteSAmavyaktAsaktacetasAm / avyaktA hi gatiduHkhaM dehavadibharavApyate // - gItA 12.5. says the Gita, referring obviously to a section of spiritual aspirants with an inclination towards the abstract path of attainment of salvation; however, keeping in view, the majority of common devotees who are often scared of the hard path, it prescribes for them Bhaktiyoga the easy yath of devotion and surrender unto the God. Obviously, there exist two groups of individuals; one inclined towards the universe within and the other towards the universe without i.e., to say the introverts and the extroverts. But this cannot be a watertight compartment and individuals appear to be rather composite personalities with both introvert and extrovert moods. The domination of either of these elements in the constitution of a devotee's mind makes him either introvert or an extrovert. (in the words of Gita, avyaktAsaktacetas or vyaktAsaktacetas - the one inclined towards the abstract and the one towards visible things). In the present paper these two classes are presumed to exist on the basis of broad division, without, in any way entering into the nicities of the comparative faculties of the two types mentioned above. And in spiritual literature we find systems like Yoga devoted to the introvert's field and the Karmakanda literature in the Vedic religion and the works on temple rituals and festivals devoted to the extrovert's field. But these are works esteemed as 'revealed' and hold a position of dogmas to various cults with sizable following. Such texts or scriptures do provide for instructions with varied gradations so as to meet the needs of aspirant-devotees possessing varied eligibility and aptitude. The Bhagvadgita seems to explain both the paths: Vyakta and Avyakta. And curiously enough, the relation of the Gita and the Pancaratra is strikingly very close; so much so that, it is often put in terms of theoretical and practical portions of one and the same school, traditionally come down from the Lord through the agency of Vivasvan, Manu, Iksvaku etc.1 This presumed relation between the Gita and the Pancaratra, in the present context leads us to a further hypothesis that Agamas must have elaborated, to the minutest details, both the portions of theory and practice. And we find that on the Gita saying 'Patram puspam, phalam, toyam,...' the Agamas have built up rituals incorporating these objects of offerings. Naturally if the Gita speaks of dravya-yajna, tapoyajna, svadhyaya yajna it is for the Agamas to help the devotees to perform them in a scientific way; and the aphoristic description of the introvert's venture, as described in the Gita at etc. ought to have received further treatment in the Agamas, with the necessary borrowings from the authoritative works on the subject like the Patanjalayoga-sutras etc. In other words the followers of the Agamas whether extroverts or introverts need not, as far as possible, be required to go beyond the Agamic texts for guidance. But as already observed, there are no watertight compartments [N.B. Here the word Agama does not denote the Jain Agamas, but is used for Hindu Texts like Upanisadas, Samhitas etc. old Sacred -Editor ]

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. 256 zrI puSkaramuni abhinandana grantha : navama khaNDa of the extroverts and introverts, pay, it is for the Sadhakas at large that they must incorporate both the practices in their daily routine of life, besides the entire superstructure of the ritualistic procedure is not meant for diverting the attention of the Sadhaka but to train his mind gradually in order to acquaint him with the 'universe within, where alone he is to find his destination, the salvation. The Agamas do contain spiritual curriculum, so skilfully prepared that it has appealed numerous devotees, centuries after centuries and attracted millions of them from several places. At present, it is proposed to restrict the survey of the Agamas to glean out the portions dealing with the topics of introverts interest and to note some perusals by way of appreciation. The literature of the Pancaratra is indeed vast; the Samhitas form the revealed literature available in printed form as well as in manuscript form ; it is possible to understand the importance of these texts better by visiting various centres of the Pancaratra, where the tradition is alive. It must be, however, noted, with a feeling of distress that an introvert is likely to be disappointed on meeting the persons who are well-versed in the routine practices of the Agamas. It is the ritualistic portion that seems to have been better preserved, probably because, there are funds available for the upkeep of the rituals and further because, they are much of mechanical nature. If we approach the Agamas with this specific purpose in mind then out of the four sections : Jnanapada, Yogapada, Kriyapada, and Caryapada, broadly concerning with the philosophy and theroretical aspect ; Yoga, temple-art, architecture and iconography and rituals respectively. The first and the fourth sections have some portions of our interest, whereas the second being entirely devoted to "Yoga' falls exclusively in the sphere of our interest. The Agamas, though theoretically divided into four sections, are practically not so faithful to that division and furthermost of the Samhita except one-the Padma, neither follow the pattern nor cover the topics prescribed under these four sections. In fact the available samhitas taken together are found to deal with all these sections through their chapters to a limited extent. Here an attempt is made to survey the introvert's desired textual portions from printed as well as unprinted Samhitas which could be made available. The first section deals with the theory of God, Creation, Jiva, Moksa etc. etc., which might be stated in brief as below. The Pancaratra is a theistic school and believes that Lord Vasudeva or Visnu is the Supreme Controller who is immanent as well as transcendent in whatever exists in the form of the universe. Unlike either Buddhistic or Advaitic concepts of reality, nothing is unreal for the metaphysics of the Pancaratra. The visible universe is nothing but God appearing in a specific form. The God is perceived in various aspects without undergoing any change. Actually these aspects are to be called so, since it is we who need them for the sake of proper grasp. In the technology of the Pancaratra metaphysics they are called Para, Vyuha, Vibhava, Antaryami, and Arca manifestations. Para' is that aspect which is there for the quest by scholars in metaphysics who proceed on rational lines. Technically Para is Jnana-gamya. This is an academic sort of form likely to attract those who are of scholastic aptitude. Vyuha' is a composite aspect with four forms which is taken to be so, in order to explain the process of God becoming the Universe. It is while explaining this aspect that the well known doctrine of Vyuhas' has come forth. It is a distinct contribution of the Pancaratra Agama to the metaphysics in general. It is the backbone of the Pancaratra philosophy and from its nature, it would attract the scholars as well as spiritual aspirants. The description of a symbolic pillar, which explains the nature of the God and the concept of Moksa and the way to attain, it is closely connected with the doctrine of Vyuhas. It would, therefore, be useful to study these together. The third aspect is known as Vibhava' and may be taken to be somewhat akin to the Avatara' concept. The Vibhavas are said to be ten in number and include most of the

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Introvert and Agamas 257 traditional Avataras. The Lord seems to interfere the normal working of the universal machinery so as to remove its obstructing elements, promoting the coordinating ones and setting right its proper order. In the Gita terminology, it is (a) protection of the virtuous, (b) punishment of the wicked, and (c) establishment of Dharma or rule of law. The Vibhava' thus signifies the occasional incarnation of the Lord. Then there remain two more aspects : the Antaryamin and the Arca. This arrangement is very important and manifests very high maturity on the part of its thinker. Of these two the former is exclusively for an introvert and the latter exclusively for an extrovert ; and they are placed on par. Both describe the same God with a distinct aspect. When the devotee shuts his eyes, He becomes Antaryamin for him, ready to respond to his meditation and the efforts of his internal faculties to progress on the subtle path. And when he opens his eyes and proceeds to worship the idol, He is there in Arca form to respond to his physical efforts in trying to offer him the best possible service with the best available material, and when two different devotees worship Him by the two paths He simultaneously assumes two respective forms and responds simultaneously to both of them with no partial attitude to either. Here therefore both the paths get an equal treatment. The Antaryamin' or the 'Harda' i. e., the 'Indweller' or the Heartdweller' is the Upasyadevata' or the adorable deity for the introvert under the Pancaratra. As the Antar yami or the inner controller, the Lord resides in all as the controller within and it is through His impulsion that one com mits evil deeds and goes to or performs good deeds and goes to heaven. Thus one cannot in any way escape from this inner controller. The Antaryamin also stays within our heart as the object of meditation for the devotees especially the Yogins. As referred to above, the symbolic pillar is worth studying. The God in the Pancaratra as already pointed out is a Knower and Enjoyer who takes swings from one to other states of His consciousness. The analogy is quite simple. The Jiva and the Paramatman are both 'cit' or sentient and for that reason both ought to possess identical qualities; and it is common individual experience that individual soul switches his consciousness through four states : jagrti, Swapna, Susupti and turya i, e., awakenness, dream, deep-sleep and trance. The Paramatmanthe Supreme Soul must also be having these states of consciousness. And as individual self sees and enjoys various experiences by swinging from Jagrti-Swapna-Susupti-Turya and back or by skips from any state to any other state at random. Jiva undergoes various states when the experience and enjoyment change, but the Knower and the Enjoyer remains unchanged. So does the Lord undergo the stages of consciousness where like the Jiva, He remains unchanged as Knower and the Enjoyer. Technically, these states for Him, are called Aniruddha, Pradyumna, Sarkarsana and Vasudeva, the states which He may enter at His free will. From our point of view, to say that the world exists', is to say that 'the Lord is in the Aniruddha state of consciousness'. His switching over to some other state is the switching of the existence of the visible world for the said period. In other words, the reality of one state is relative to the presence of the Cosmic Soul. It is for the spiritual aspirant (Sadhaka) to grasp this particular nature of Reality and try to develop his own inner consciousness and the power of perception and realisation so as to enhance his own consciousness to the state of trance (Turyavastha) and link it up to Aniruddha State i. e., the divine awakened (Jagrti) state. It may remind us of something like the feat in a circus where the athlet leaves his own swing to catch a higher one just at the moment when the two have closest oscillation. The divine existence for the Pancaratra is of dynamic nature endowed with the best of all qualities ; and by way of corollary the state of emancipation is also a dynamic state of merger into the Supreme Self, as opposed to the negative concept of salvation or Moksa thought of elsewhere. There is much of interest and use in the symbolic Visak hayupa for the introvert, nay, it would be a must to grasp the basic tenets and a perusal of the description of Visakhayupa would serve his purpose.

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258 zrI puSkaramuni abhinandana grantha : navama khaNDa a The 'Visakhayapa' is described at two places ; Sattvata Samhita (Chapter 4 : 7-20 and 31-34) and Laksmi Tantra (Chapter 11 : 1-19) as follows : brahmayUpasvarUpeNa tvAkramya svaM mahAmate / saumyamUrticatuSkaM tu sarvadikprasRtaM ca yat // 7 // prAcyAM sitena vapuSA sUryakAntyAdhikena tu / vyaktimabhyeti bhagavAn vAsudevAtmanA svayam // 8 // padmarAgasamAnena tejasA samanantaram / udeti dakSiNasyAM vai prabhuH saMkarSaNAtmanA / / 6 // dharmAMzurazmisaMtaptazatadhAmAdhikena tu / rUpeNa pazcimasyAM ca vyaktaM pradyumnasaMjJayA // 10 // zaradgaganasaMkAzavarNena paramezvaraH / samAsta uttarasyAM cApyaniruddhAtmanA tataH // 11 // saMsthAnamAdimUrtervaM sarveSAM tu samaM smRtam / sUryakoTiprabhAH sarve tejasA kamalekSaNAH // 12 // ..."tathA bhinnatanormanyaM devasyAsya mahAtmanaH / vizAkhayUpasaMjJasya vakSye vidyAvivedakam // 20 // "nAnAmaMtrasvarUpeNa hyAdidevaH paro vibhuH / AdimadhyAvasAneSu sthitassarvasya sarvadA // 31 // catuyUMhacatuSke sve zAMtAdi vyaktalakSaNe / prAdhAnyena trayAnAM ca devAnAmavatiSThate // 32 // yathAmbarasthassavitA tveka eva mahAmate / jalAzrayANi cAzritya bahutvaM saMpradarzayet / / 33 // evameko'pi bhagavAn nAnAmaMtrAzrayeSu ca / turyAdipadasaMstheSu bahutvamupayAti ca // 34 // --sAtvata saMhitA a. 4. turyAdijAgradantaM yatproktaM padacatuSTayam / vAsudevAdinA vyAptamaniruddhontimevatu / / 9 / / tatra tatra pade caiva cAturAtmyaM tathA tathA / avyaktavyaktarUpaH svairuditaM te yathoditam // 10 // vyUhAvyUhasamutpattau padAdyAvatpadAntaram / antaraM sakalaM dezaM saMpUrayati . tejasA // 11 // pUjitastejasAM rAziravyakto mUrtivarjitaH / vizAkhayUpa ityuktastattajjJAnAdivRhitaH // 12 // tasmistasmin pade tasmAt mUrtizAkhAcatuSTayam / vAsudevAdikaM zakra prAdurbhavati vai kramAt // 13 // evaM svapnapadAjjAgratpadavyUhavibhAvane / svapnAtpadAjjAgradante tejasaH pUjyate mahAn // 14 // vizAkhayUpo bhagavAn sa devastapasAM nidhiH / turyAce svapnaparyante cAturAtmyatrike hi yat // 15 // tattadaizvaryasaMpanne SADguNyaM suvyavasthitam / tadAdAyAkhilaM divyaM zuddhasaMvitpurassaram / / 16 / / vibhajannAtmanAtmAnaM vAsudevAdirUpataH / punarvibhavavelAyAM vinA mUrticatuSTayam / / 17 // vizAkhayUpa evaiSa vibhavAnbhAvayatyuta / te devA vibhavAtmAnaH padmAnAbhAdayo matAH // 18 // -lakSmItaMtra a. 11. In the edition of Laksmitantra, by V. Krishnammacharya published by the Adyar Library, he has given a precis of the description of Visakhayupa in prose, which runs as under : asti vaikuNTheprAkRtaloke vizAkhayUpo nAma dhvajastaMbhAkAraH kazcana tejorUpI bhagavanmayaH stNbhvishessH| sa ca brahmayUpanA'ipyAkhyAyate / tatrAdhaHpradezamArabhyoparyupari catvAro bhAgAzcaturazrA vrtnte| pratibhAgaM catu rvapi pArzveSu bhagavAnpara vAsudevaH vAsudevasaMkarSaNapradyumnAniruddharUpeNa krameNa prAgAdidikSvavatiSThate / tatra prathamo bhAgaH jAgratpadAbhimAnI aniruddhapradhAnaH / tatra te vyUhadevAH spaSTadRzyarUpAyudhavAhanamahiSyAdi paricchadA bhAnti / ete ca jAgratpadasthopAsakAnugrahAya tathA prakAzyante / tadupari dvitIyo bhAgaH svapnasthAnAbhimAnI pradyumnapradhAnakaH / tatra te vyUhadevAH aspaSTadRzyamalinaprAyaH AyudhavAhanamahiSyAdi paricchadaivartante / ete ca svapnapadasthopAsakAnugrahAya tathA vartante / tadupari tRtIyo bhAgaH suSuptisthAnAbhimAnI saMkarSaNapradhAno rekhAmAtra dRzyAyudhAdi paricchadairdevairadhyAsitaH / ete ca suSuptipadasthopAsakAnugrahAya tathA vartante / tadupari turIyasthAnAbhimAnI vAsudevapradhAno'tyantAdRzyAyudhAdiparicchadaiH zUnyakalpairdevairadhyAsitazcaturthobhAgaH / ete ca turIyamapadasthopAsakAnugrahAya tathA vartante / ato jAgradAdipadasthopAsakAdhikArAnuguNyena vyUhadevAstathA vartante / etAdRzavizAkhayUpAkhyAniruddhAdeva padmanAbhAdayo vibhavA avatIrNA iti / -lakSmItantra, prastAvanA, pR. 25 The passage could be rendered in English as under : In the supra-material region otherwise called Vaikuntha, there stands a pillar called Visakhayupa, resembling in shape to a flag staff. (It is also known as Brahmayupa). It is divided into four sections-lengthwise i. e., from the bottom to the top and has four sides directionwise i.e., facing the four quarters--East, South, West and North. Lord Para-Vasudeva entirely pervades

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Introvert and Agamas 256 . this column in the fourfold form of Vasudeva-Sarikarsna-Pradyumna and Aniruddha in the directional order of East, South, West and North respectively. Therein, the first or the bottom section marked for the jagrat' or 'the awakened state of consciousness' is principally presided over by Aniruddha. Here, the Vyuhaderatas or the divine manifestations along with their consorts, vehicles and weapons, shine in a clearly visible form. They rather exhibit themselves in that way so as to favour the devotees that have progressed only upto the 'awakened state'. Above this, there is the second section marked by the dream state of consciousness' technically called 'Fanny' and principally presided over by Lord Pradyumna. Here the manifested deities exhibit in a somewhat blurred appearance along with their consorts, vehicles and weapons and also having a shadowy image. They appear so for the favour of the aspirants who have raised themselves upto the level of 'dream state of consciousness'. Thereupon rests the third section which is marked by the deep sleep state' or Aercaya and is presided over primarily by Lord Sarkarsana. Here the Vyuhadevatas are visible, along with the paraphernelia, only in a dim lineary appearance. They are meant only for the benefit of the devotee aspirants who have progressed upto and stationed on the office or the dormant state of consciousness. The fourth or the topmost section marked by the NETG or the 'trance-state' and principally presided over by Lord Vasudeva. The Vyuhadevatas, along with the retinue are, so to say, in a nearly invisible or thinly visible state which may be equated rather to a void. They exist so because the eligible devotees alone who stand on the trance state should perceive them. Special tips are given herein, for the aspirants on the progressive sixteen stages, wherein the Sadhaka tempers his power of perception so as to penetrate into the obscure nature of the Divine Self. And on the ladder of his own manifestations, He meets each class of the Sadhakas on the level where they might have reached. And as assured in the Gita or the Agamas, death en route Sadhana does not annihilate whatever is achieved but instead, enables the Sadhaka to assume a better-placed embodiment which would facilitate his further spiritual progress. While the first section gives us theoretical suggestions, the later sections, which are larger in size, give us practical instructions. As we go further to the second section called the Yogapada. Except in the Padma Samhita, there is no separate section for the Yogapada, and there are few others Samhitas where some portion is exclusively allotted for the Yoga. The topics are naturally of great interest of an introvert since they contain explanation of the practice of the Yogic path. But then an introvert is normally expected to be conversant with the standard works on Yoga like Patanjali's Yoga-Sutra. And the Samhitas seem to have a practical outlook of compiling whatever is needed for the building up of their system, from various sources and are not unduly keen on making original contributions on each and every branch of knowledge. So, after reading the Yoga portions in the Pancaratra, one is tempted to remark that "Patanjali seems to have been watered down.' The special contribution of the Samhitas lies in the object of meditation viz., the "Antaryamin Vasudeva'. On Patanjali, we have already, a number of works leaving no scope for the secondary work to be studied, afresh. This much on the Yogapada would suffice as introductory remarks. Then we may just skip over the third section that treats the temple building and iconography which is a technological subject and does not contribute much to our present concern. This would lead us to the fourth section which treats in detail various parts of rituals. The entire effort is woven round the Arca concept which is to be adored with the best available materials and with the best possible service. It is called "Sodasa-upacara. puja (process of worship including 16 varieties of offerings). This is, of course, the central part. But there is a well-knit scheme laid down by the Pancaratra Agama, covering the entire SUTI AUTOS

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260 zrI puSkaramuni abhinandana grantha : navama khaNDa life-span of all the individuals with a religio-spiritual curriculum defining his conduct, routine and occasional, for every day and round the year and providing for the programme of domestic as well as temple rituals with daily rites and seasonal and occasional festivals (nitya and naimittika utsavas). The entire scheme though rotating round the idol-worship incorporates various actions where the devotee has to shut his eyes. The religio-spiritual diary (Pancakalaprakriya) prescribed by the Pancaratra scriptures has a hoary past and has been praised even by its critics like Adi Sankaracarya as 'Ideal diary'. The Pancakalaprakriya divides a day (i. e., day and night) into five parts and assigns some duty to be performed by the devotee in that period. This topic, though a short one, is found in many samhitas in almost identical manner. It would be useful to proceed on the lines of this diary item by item lingering wherever the introvert would like as to and skipping over elsewhere. The five divisions viz. (1) Abhigamana, (2) Upadana, (3) ljjya, (4) Svadhyaya and (5) Yoga, are assigned for five tasks. The first covers the period before sunrise, beginning from Brahma-muhurta i. e., early dawn ; the fifth take the earlier portion of the night after the sunset. The second and third accommodate themselves upto noon and the fourth ranges from noon to sunset. The first i.e., abhigamana or 'approach to the Almighty'with ardent surrender coupled with japa i.e., muttering of the divine name, dhyana or meditation and stotra or laudations, Immediately after breaking sleep while about half of the night is yet to pass, the devotee should meditate upon the Supreme Power and offer prayers to purify one's actions throughout the day? The action of dhyana may fall directly under introverts' region; but the japa and Stotra are at least on border. Surrender unto the Lord (Visnu)& with various names is more important. This period exclusively aims at a direct contact between the God and the devotee; it is a pretty long time when one finds seclusion and solitude coupled with quietude of time and atmosphere. During this period, almost everyone is required to be an introvert at least for a while. The secod portion called Upadana is reserved for purely a mechanical activity of equipment of the idol worship. Having done this, the devotee is to embark on the ritual of worship technically called ljjyakala, covering late hours of the forenoon. The Puja especially that in the temple and that took at the time of festivals in renowned shrines is a meticulous process of very many mechanical activities. However, it includes some processes wherein the performer has to shut his eyes so as to yoke his inner faculties. Two such topics which rather form independent units, and which have received a fair treatment in the Samhitas are the 'Bhutasuddhi' or 'Elemental purification' and 'Manasayaga' or 'worship-within'. The first comes under ljjya no doubt but actually may be treated as the finishing touch to the Upadana activity which has a double mission--collection of materials and their purification even the body purification of the devotee. Bhutasuddhi aims at purification of the elements which go to form the body. The Manasayaga is the first part of the lijya wherein the entire function is performed with closed eyes with all abstract aid. Having done this, he is eligible to go on with the Sodasopacarapuja. Bhutasuddhi---Elemental Purification External bath and cleansing alone does not render the human body completely pure so as to make fit for worship. Evil thought, speech and actions too go on besmearing the body particles with impurities. Agamas provide with a highly scientific and technical process for overhauling the entire body constitution and rejuvinating it every time before the performance of the Puja, since it is a must in accomplishing an atmosphere of purity, piety, sanctity, and serenity in the sanctum sanctorium, where the Lord is to be invoked to come and

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Introvert and Agamas o stay. So without the performance of the Bhutasuddhi, the Arcaka is not recognised to be eligible for the Puja. The process of the elemental purification may be summarised as under :-- The devotee shuts his eyes and open his inner sight to visualise that Lord Visnu is seated on the Supreme Altar. He then gradually elevates Him on way upwards through the right-hand portion of the 'Susumna Vein', seeing Him reclining on a 'circular orb' glowing like a clustre of a thousand suns. This seat, as he perceives is made up of 'mantras' and resting 12 arigulas (fingers-a measurement) above the luminous disc (Prabhacakra) with a substratum made of elements. The devotee further perceives the Lord to assume a body of mantras alone. 10 Just below the seat of the Lord, devotee sees a square shape piece of floor, yellow in colour and possessing the properties of the five elements : sabda-sparsa-rupa-rasa-gandha (soundtouch-colour-taste-odour) and having an emblem of Vajra. He further sees that the entire creation marked with rivers, islands, cities, forts etc. etc., surround the earth. At this stage of visualisation the devotee chants the Prthvimantra and finds that the earth enters his body and rests there through the mantric miracle ; he allows the earth to pervade the region from foot to knee. With the force of Kumbhaka wind, it is to be gradually led forth and made to merge into its subtle-element, the tanmatra, called 'gandhasakti.11 The gandhasakti is then purged out to dissolve into the next element i.e., Apa (water) and be deposited in the majesty of Varuna ; in the same manner all the five elements are to be made to merge back and back ultimately into the tanmatra of Ether namely sabda, Each one should be inhaled with puraka, dissolved into the next one with kumbhaka and exhaled with recaka. While with Apa, he meditates on Varuna and he sees all storages and reservoirs of water in-drain within his body makes it pervade over the portion between his knee and the thigh. With Dharana mantra (i.e., the chant of retention), the entire quantity of water is seen to merge in its tanmatra the 'rasasakti', and that should be thrown out by recaka, in the orb of fire, and should be deposited in the majesty of Lord Agni endowed with triangular shape altar. Then the whole empire of Agni i.e., the lightening, the moon, the sun, the stars, the jewels etc., gush inside the body of the Sadhaka when the chanting of the taijasa-mantra commences. This power is absorbed with this mantra and it rests in the region from Payu to Nabhi i.e., the organ of generation to the navel. This by contemplation, merges into the rupasakti, the tanmatra of light. Then this is purged out to be deposited into the majesty of Vayu or wind. Then he experiences that all sorts of winds enter his body. By the chant of retention, they are absorbed within the 'sparsasakti',' or tanmatras of touch. Then it should be thrown out and deposited into the Vyoma-vibhava or the Etheric majesty. Then entire space without is contemplated to enter one's body and then by Vyomakhya-dharanamantra' subtle element should be taken into one's own body, and it should pervade the region between the neck and the 'Brahmarandhra'. Then he sustains it for sometime in Kumbhaka and then he pushes it out up from the Brahmarandhra. Here he experiences that the Jiva is full of pure consciousness (caitanya) and is completely rid of the fetters of the cage made up of the five gross elements-(pancamahabhutapanjara). Here the individual self i.e., the Sadhaka gets a prospective as well as retrospective vision. He can see his entire body as if he is a third party spectator. So does he perceive the Lord seated on the Altar-Divine. The Sadhaka is then advised to remain in the body made of mantras and concentrate on the Samadhi-stage. Then he leaves that body also, thinking it to be impure and rises still higher and higher. He then visualises that he is coming out of the nest of his heart as well. He proceeds with the power of wisdom (Inana) alone and drops down the body of the 'tanmatras' and reaches the level of the physical vicinity of God. Here he realises and enjoys the luminous, indescribable state of bliss--the favour of Lord Visnu. Here he experiences that he has resumed to the existence of his 'own'. Then what he is expected to do is the act of burning down his earthly body by the strength of his will (Icchasakti), see to it that the earthy body is completely reduced to ashes

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/ 262 zrI puSkaramuni abhinandana grantha : navama khaNDa leaving of course the tanmatras which are already taken out; by the fire which resembles one which is ablaze at the time of the great annihilation of Lord's Creation (Yuganta-hutabhuk). When the function is over the blaze is to be surrendered to the Lord of the Mantras. Then the Sadhaka sees that the fire is full burnt and what remains is a heap of ashes. Then he transmits a cyclonic wind to make the ashes scatter away at random, all over. Thus the body disappears totally with no visible trace. Then the sadhaka invokes the disc of mantras shining like a full moon and drizzling nector from heavens. He should sprinkle this nector over the remnants whatsoever of his body and lo ! he sees that a lotus springs up out of void and gradually the universe evolves in in its normal order of creation. He finds that there shines for him a reborn body untinted with any impurities whatsoever. This is a body worth entering which he does by the retreating process and embarks on his worship of the Lord in the form Arca, the tangible idol. By way of resume one could note down following observations : (i) Bhutasuddhi is a complete and independent process. (ii) It is a prerequisite for the ritual of worship and a samaskara on the body of the worshipper. (iii) From spiritual point of view, it is a far difficult process as compared to the mechanism of the Puja. A sincere effort on the part of the devotee to master this process would certainly uplift him on much higher plane ; and it is worth giving repeated trials. (iv) As for the scientific nature, its feasibility and efficacy, only those who are in that line i.e., the introverts with adequate background alone could say anything. (v) These various technical terms like the tackling of the nadis, the cakras and winds present within one's own body. This could be compared by an introvert to the corresponding terms in the Yoga school, (vi) We are told of Layayaga in the Agamas elsewhere which is the abstract process of absorption of the creation. This might be similar to the Bhutasuddhi. (vii) We come across some technical processes in metaphysics of the Upanisads, like trivrtkarana, pancikarana and Sarvarga-vidya where one element is absorbed into the other. Those processes have served the source and might have played an important role in the building up of the scheme of elemental purification. (viii) In any case, the entire process of isolating oneself from the earthly body, reaching the vicinity of the Great Soul, experiencing the discarding the gross and subtle bodies around oneself, to bave a detached visualisation of one's own body from a long distance, to set it on fire by one's own fire of wisdom, seeing that it is reduced to ashes, blowing cyclonic hurricane to puff the heap of ashes helter scalter and further, with the mystic power to the mantras, to rejuvinate the body along with the entire Universe with the help of nector, all this is fascinating for anyone ; day one would be tempted to become an introvert. Naturally, an introvert would rejoice on finding such a fine process to grasp and to practise. (ix) Even for a devotee having academic interest, this portion would be of great help in tallying various tenets of the Pancaratra cult, especially those concerning the theories of Creation and Liberation. And further, it is noteworthy that in the form of Bhutasuddhi the tradition could retain the metaphysics of the Pancaratra ; and practising the Bhutasuddhi is making an at a glance revision of it metaphysics. Whatever merits or otherwise, one may safely announce that here lies an important treasure of our spiritual heritage. Let us not just skip over it, or else sleep over it, casually dismissing it as impracticable. The purification of everything from within and without, renders the Sadhaka eligible for the Yaga, where at the outset he is to perform Manasayaga or the 'worship-within' and then alone he may handle the paraphernelia of outer worship (Bahyayaga). And Manasayaga, too, is

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Introvert and Agamas 263 . an abstract process to be performed with one's eyes shut. This again would form a subject of introvert's special relish. "Manasayaga": The Worship Within There are two names for this yaga--Manasayaga or Antaryaga which are same in conno. tation and hence inter-changeable. They are used as substitutes in the texts of Saivagama, Saktagama and Vaisnavagama. Manasapuja and Manasarcana are also used to denote the same thing. All these terms indicate a process which may be described as 'Internal worship', 'mental adoration' or 'worship within'. It is an abstract form of worship. The worship of the Lord is said to be threefold : internal worship, the image worship and the fire-worship- HT, TTT # hafa AT FETET I What is common is the object of worship and what varies is the mode. Agamas contemplate no option regarding the choice of one or more forms of worship ; but instead they regard all of them to be the essential components of what may be generally called yaga or worship. The Manasayaga seems to be an unoptional portion of study for those who profess to follow the Agamic path. On par with the Manasapuja, there are some other functions wherein the mind plays an important role. There are modes of vedic sacrifices which can be performed internally and are called Antaryaga, where instead of the concrete material, only abstract material is used. In various Upanisadic passages and other places, descriptions of (1) Manomayi-murti an idol created by one's mental agency, (2) Manasa-snana i. e., performance of ablution by mind, (3) Manasajapa i.e., the muttering of mantras without the movement of tongue and lips ;12 (4) Manasahoma i.e., the ritual of fireworship within one's mind ; (5) Manasi-srsti mental creation and such other concepts connected exclusively to the sphere of mind are found. It means that the mind has power to create a world of its own-a replica to the outer world. We are familiar with the fascinating picture of the Parapuja and Manas-puja offered by Adi Sarikara. The yogic practices, the Bhutasuddhi the Nyasa, and such other topics are also allied ones, together forming a category of processes where internal faculties have a predominent role. The description of the Manasayaga may be summarised as follows: The devotee takes a Padmasana posture and folds his palms close to the navel in an Anjalimudra. Having come to a steady physical composure of limbs one recalls the group of senses constantly tending outward, so as to make theme merge in the mind and apply their faculties to the intellect and the faculties of the intellect towards the path of knowledge.18 With this preparation one proceeds to perform the abstract spiritual rites. Hereafter what is functioning is the mind alone. The interior of the body of the devotee is to serve the purpose of the divine shrine described as a TOR T The sanctum sanctorium stands within one's own heart as a permanent abode of the Lord in the form of the 'Indweller' or Antar yamin. We find a detailed scientific description or the construction of all the components of the temple and the relevant deities presiding over them. In fact, it is not a construction of the scene by the mind in the worldly sense. It is rather realisation of what is already created by the Lord within oneself. All the metaphysical principles, the divinities, the elements, the celestial globes, the sages, the scriptures and the like are invoked to come and take form to receive the worship to be offerred. Thereupon one contemplates the process of merger of all these into the body of the Lord. For example, the sacred Ganges is to be visualised to merge in Him in the form Arghya offered to him. This process is technically called Laya-yaga or the 'ritual of the worsbip of merger'. After accomplishing the Laya-yaga one should start the Bhogabhidha-yaga. This is just the counterpart of what is called the Sodasopacara-puja in the external worship. It begins with invocation and prayer a .

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264 264 zrI puSkaramuni abhinandana grantha : navama khaNDa mAnasAn jayazabdAMzca kRtvA vijJApayedidam / svAgataM tava deveza ! sannidhiM bhaja me'cyuta ! gRhANa mAnasIM pUjAM yathArthaparibhAvitAm / / --97TH. F. Y:838-34 The upacaras or the offerings to be presented are not tangible (ATETET) but products of will-power (Haica FAST) and their speciality lies in their being immense in size, abundant in quality and they can be gathered from any place of choice out of the seven worlds. Besides they are through and through auspicious, holy, bestowed with finest qualities and undecayable.14 All is abstract for instance, the fire to be produced is by rubbing the sticks of meditationEUTTFor farfem faaraha The fire also is not ordinary but a spiritual one. The nyasa, the mantras, the mudras all are abstract. Nothing is tangible. The whole performance when accomplished is to be surrendered to the Lord and then the entire paraphernelia is to be withdrawn into one's heart and is to be treasured into one's self, by the power of will or Sarkalpa. Then the devotee has to beg permission of the Lord to perform the Bahyayaga. The conclusion (Visarjana) worship-within is not to be done till the completion of the worship without.. The Agamic seers promise the performer of the Manasayaga various reliefs : from diseases, oldage, mortality, bondage of the worldly ties etc., and further assure him of annihilation of all demerit to his account, thereby granting him "the eternal bliss'. It is described as the best of the paths and the follower is honoured as the best of the worshippers. It is further assured that the performance of this form of worship, though very hard to practise becomes easy by constant practice.16 The followers are warned against revealing this to those who have neither faith nor eligibility to perform this. The first thing that strikes us is the completeness of the process contemplated in the Manasayaga as compared to the processes of mAnasajapa, mAnasasnAna, mAnasahoma etc. They are small units in themselves which rather serve as component parts of the abstract worship, while this is a self-sufficient unit. The Para-puja or Manasapuja explained by Adi Sankara, the orfa, FUTT, TT and like topics fall under the same category with the Manasayaga as noted already. But there are a number of subtle points of difference. In the Manasapuja offered to the Goddess, we find the Sodasopacara created and offered by mind alone. In the Parapuja however, the immense finiteness of the worshipper and his equipments in comparison to 'the Infinite' which is the object of worship seriously strikes the mind of great Sankara and in a mood of ecstacy he expresses his inability to worship the Lord, and going a step further, he says that the action of Puja is impossible due to the identity of the Pujya and the Pujaka. In the Manasayaga on the other hand, no inability is contemplated, nor the identity of the Pujya and Pujaka at least at the time of the ritual. In the elementai purification we find a process wherein both psychological and physical agencies are at work. Besides, it is a preparation for the worship and not the body of it. In Manasa-s nana, what is aimed at is the internal purification of t and mind. Manasajapa is a practice of concentrating on the muttering of the mantras or divine names without the help of the tongue and the lips. In the nyasa both the physical as well as the mental activity is at work. In dhyana or meditation, what is required is application of one's mind towards single object. In the yogic practice, we find that at the stage of Samadhi, mind has to develop the faculty of concentration (ekagrata) at the first instance and further in the state of the NirbijaSamadhi what is contemplated is the total merger in the object namely the Supreme Self. Besides, the Nadi system is yoked to the yogic feats, which may not be employed in the Agamic process of the internal worship. oo

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Introvert and Agamas 265 . Manasayaga differs much from the sister rituals mentioned above. Unlike the Yoga, it is restricted to mental and abstract functions alone. In Yoga, on the other hand, the faculties of mind too are withdrawn in the manner of the limbs of the tortoise. In the Manasayaga we have to develop the subtle and sublime faculties of mind, since it has to create by realisation the entire expanse of the divine enshrinement within and maintain it carefully till the successful accomplishment of the Manasayaga. In technical terms, we may say, the mind has to develop the faculty of Samagratva in stead of ekagratva. Samagratva may be interpreted as 'concentration on totality. What we find in that process is that the mind has to create the mental image ( TAROT FT), prepare a seat for it by jmagination, create the consorts and retinue deities by imagination, instal them at proper places, then collect the proper material for worship, deposit it at proper places and commence the worship, keeping all the while the scene created so far, firm and steady by not allowing it to vanish the least and for even a fraction of a moment. Supposing there occurs some slip, the whole process ought to be repeated 'ab initio'. Again the judgment of distance and interspaces of the objects must be maintained very very carefully. No jumble of misplacement would be tolerable if the worship is to be ideal. Keeping this theatrical show intact, the devotee has to proceed for performance, wherein he has to bear in mind the sequence or order of the details of worship, the priority and the posterity. If by chance some mistake creeps in, the process is to be started again from the beginning. In other words one has to be cautious about the spaceperspective and the time-perspective and to effect a harmony of the two (FeCOTTET TITTER 37791: FTHUTFI 7). It is a collaborative enterprise of the you, 4010, COPPIA, JO1150t, quafi i. e., the object of worship, the worshipper, the place of worship, the materials of worship and the process of worship-all being cofirst or the products of imagination. As such, one may feel that it is many times difficult a task than cultivation of concentration on a single object. (ekagrata). One more speciality of this worship-within is that it is independent of means (sAdhananirapekSa and upakaraNanirapekSa) in contrast to the bAhyayAga since it requires no tangible material. All the material as already said is a product of imagination or as elsewhere described product of the subtle elements. In other respect, it may be called gratefore or independent of the body as well. That is if one achieves skill in its performance, it is immaterial for one, whether the body is retained or abandoned, since it can be actuated with the help of the mind and the TRATAT or the subtle elements. The process is, however dependent on attentiveness (STEETTATO) and not independent of it (378TTTTTT). Indeed, the process of external worship may be done absent-mindedly after a long practice, reducing it to a prosaic mechanical functioning of the body. Mental adoration cannot ever be performed that way. A slight absent-mindedness means invitation to duplication and further repetitions of the entire effort. As for the comparison of this process, as treated in different Agamas, it may be observed that there is more similarity than difference. In the saiva and Saktagamas, we are often told of the maxim zivo bhUtvA zivaM yajet or devI bhUtvA tu tAM yajet which aims at the identity of the object of worship and the worshipper. In the Visistadvaita system this identification is not tolerated or entertained. In other words, differences in philosophical tenets reflect on the details or mental worship. Again, the object of worship varies as per the Agamas, Siva, Visnu, the Goddess or any other god may assume that place. So would be the case regarding the mudras, the mantras, the mandalas, the cakras and other details of worship. In the process of Manasayaga in the left-hand Tantric practices (Vamacara) would include the well known Pancamakaras as the case may be. It might be interesting to observe whether the abstract form of offerings in the Tantric worship would involve any kind of himsa or not. One cannot say whether it would be admissible to the followers of the strict rules of non-violence (BIFET). There would be a counter-argument that the mental act of killing a

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* 266 w zrI puSkaramuni abhinandana anya : navama khaNDa manandana grantha : navama khaNDa TU WA A or injuring would fetch them worse fruit that accrued through a bodily act of injury. Again they may fear that indulgence in the makAra of madirA-mAMsa-maithuna etc. even on a psychological plane may invite a mental degradation by the process contemplated in the Gita verse : syrra fair T: TIFqqarid etc., leading straightway to the doom or destruction. Mental contemplation (Hrafn) may prove to be more harmful than actual physical act. As for the relative superiority and inferiority between the inner and outer worships, it is unanimously declared that the former is superior to the latter. All the same, the two rites are not competitive but complementary ones. An option to the Antaryaga preferred by an individual devotee in his domestic worship (TIETETI) may be tolerated. But it is no way an option for the temple ritual. It is obligatory on the part of a temple priest (Archaka) to perform it with accuracy and devotion since he is doing it for the benefit of the devotees at large in a representative capacity. It seems that the Agamas expect of an ideal worshipper, a capacity to perform the manasayaga with perfection. In other words, it may be deemed as a necessary requisite for his eligibility to hold the office. Besides, sincere and devoted, accomplishment of the Manasayaga paves the way for perfection and liveliness in the otherwise prosaic mechanism of the outer worship, and charge the ritual with spirituality which is automatically transmitted to the minds of the devotees who partake the worship only as spectators having full faith in the priest who actually performs the worship. The priority and posterity of the two rituals also is an interesting topic and may create sometimes, a controversy among scholars. In the daily routine, we find that the manasayaga comes first and then comes the Bahya-yaga. The arrangement of chapters in the texts also testify this. It is however that it is 'Bahyayaga that paves the way for the Antaryaga'. There is an apparent contradiction between the two views before us. Probably the second view is based on the verse from Vamakeswara Tantra which runs as follows: bahiHpUjA vidhAtavyA yAvajjJAnaM na vidyte| -arhaatda 31. When we understand the proper position, the paradox will be removed. In the daily worship, the Antaryaga comes prior and brings perfection, purity and better sense of devotion to the Bahyayaga which follows. However, the Bahyayaga has its own limits on the path of spiritual progress of the individual aspirants. One day or other he must cry halt to the performance of Bahyayaga and it is always desired that the time should come as early as possible and that too before the aspirant is compelled to leave his earthly body. If he gains perfection in performing the Manasayaga, before the end of his life, he may continue the worship during the tenure of his further embodiments or inter-embodied states. It would be interesting to note here that individual aspirants have a lattitude of acquiring the proficiency in this ritual even upto the end of this life or failing it in the subsequent embodiments. For an Arcaka, however, the skill has to come at the initial stage of life. It is just like those who enter the renunciation stage (FATHTETA ) at the initial stage of life, which for others is a final stage. For this reason, the Arcaka is rightly praised as '37fe aft: #TATTI One more point to be noted about the Manasyaga is the purpose behind it. In the Jayakhya Samhita of the Pancar atra-Agama, it is explained that there exist two aspects of the Vasanas or the passionic precipitates of the individual self. They are originating from without or within (alates and 3aft). The former are accrued to the soul from the objects around, while the latter go on accumulating even in the absence of objects tempting the senses. The former can be overcome by diverting one's mind from their temptation by yoking the same to the process of outer worship. Nevertheless, that process is ineffective regarding the internal urges (vasanas) that stir the mind from within and are likely to stir the faculties of the body which are restrained by the Samskaras achieved through the Bahyayaga. Those vasanas are not an outcome of outer functioning of the senses. They are the sum-total of accumulations of pre 13

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_Introvert and Agamas 267 . vious embodiments and fresh creations of mind. Even after total annihilation of the external urges ( TURTATHAT ), the inner ones remain as arrear unremedied for. What one could do, is to close the doors of one's mind for the outer objects and take a fleuroscopic or X-ray search focussing the location of the seeds of the internal vasanas by the help of the power created in him by repeated performance of the mental worship ( ATHITT ), and burn the seeds reducing them to ashes once for all; and then sterilise one's mind so as to leave no scope for their further germination. To conclude, it may be observed that the topic of Munasayaga in the Agamas is not only interesting and fascinating but is highly scientific as well. It has tremendous appeal to the aspirants, and scholars of an introvert-aptitude. It is a ceaseless challenge to their efforts and and perseverance to grasp and master it and an intellectual feast to their scholarly thirst for knowledge. The third portion of the day is scrutinised and now remain two portions--the Svadhyaya and Yoga. The period after the meals upto the twilight period in the evening is reserved for self-study i.e., revision of the religious texts. As stated in the Agamas, the devotee performs his sandhyavandana at the sun-set and then he becomes ready for the daily yogic practice.18 This period brings him Brahmasiddhi-the attainment of Brahman, At the outset, the devotee selects a spot fit for concentration of mind, preferably in a sacred but lonely and pleasant atmosphere. Then he has to purify the ground before setting for the venture. He progresses on the path of Yoga through its eight climbs, step by step. First of all he follows or rather strictly abides by the rules and regulations, the injunctions and prohibitions or the 'dos' and don'ts'. These things bring his physical body under desired results and make it fit for worship. Then he assumes suitable postures, technically called yogasanas. Different asanas may suit the body constitution of different people. A comfortable posture helps further tackling of the internal limbs. Having accomplished this, the yogin ventures to regulate and dialate his breath i.e., technically to exercise Pranayama by puraka, kumbhaka and recaka, the inhaling, retaining and exhaling the breath. This exercise is meant for regulating the five wind-movements. The fifth stage is Pratyahara process wherein one has to shut out the objects of pleasure in the world and divert the sense organs towards the internal region. The sixth stage is dhyana or meditation, Lord Visnu is the object of worship. It is followed by dharana wherein, the one achieves the equilibrium of the interpal organs. It is equated to the pacification of the waves of the disturbed waters. Here, he concentrates on the heartdweller' (Harda-paramatman) along with his consort Laksmi. He visualises the divine couple Laksmi Narayana in a direct vision of yogic insight. When this stage of realisation is attained by the Sadhaka, he is advised to lead the Lord in abstract forms, by his will-power, gradually towards a seat prepared by the Sadhaka, for the Lord, on the altar in his heart through the via media of the right hand outlet to the passage of the Susumna vein. The devotee perceives by imagination that he has assumed pure physique in the form of the Mantras. The Yogin then absorbs the five elements, in their proper order (as described in the Bhutasuddhi) within his own body and stand in the immediate presence of the Almighty-the ever-cherished goal of Sadhaka's life. He then causes the properties of the elements viz., 916978169EFTE to unite in one and gradually push out of the Brahmarandhra the apperture opening on the supracosmic region which is said to be situated at the top of the headgear, At this superb state of Sadhana, the devotee tries to induce the soul-essence or the Caitanya, out of the cage of the earthly body and transplant it on the Mantrasarira. Further, the mantrasarira is also withdrawn and what he receives is the sixfold causal existence i.e., the Pancatanmatras i. e., the five subtle elements and the tanmatra of the mind. This also is to fall

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. 268 zrI puSkaramuni abhinandana grantha : navama khaNDa back and one receives a body of a luminous disc technically called Prabhacakram. Resorting to this luminous disc one is led straightway to the navel of Lord Narayana. The Sadhaka who is completely pure, having realised the Ultimate Truth and having totally severed from the material body, becomes endowed with 'Cit' the sentient property, the basic characteristic. Like in the Bhutasuddhi process, he burns down his earthly body again to revive it by the help of nector and enter the newly formed pure body. Repeated practice of this process finally uplifts the aspirant Yogin to the enviable state of Samadhi-the total merger in the Supreme Being. The fifth period of the day is utilised for this exercise. The devotee is then free to go to sleep. That completes the survey of the Ideal diary of the Pancaratra and its literature, keeping in mind, the interest of an introvert as a guiding principle. Notes 1 The history of the descent of the Yoga' is narrated in the Gita (Chapter IV) and Isvara, Paramesvara and other Samhitas in the opening chapters, in almost identical manner. 2 Such centres are: Tirupati, Kanchi, Srirangam (near Trichonopoly) and Nelkote (near Mysore). 3 paritrANAya sAdhUnAM vinAzAya ca duSkRtAm / dharmasaMsthApanArthAya saMbhavAmi yuge yuge / -gItA 4.8 4. In the Caryapada, we have to study Yogakala where the instructions of the Yogapada are to be brought into practice. Hence, therein some analytical observations would be noted down. 5 Vide Jayakhya s. 22 : 68-69, Naradiyas 30 : 2-4 ; Rsiratra : 1 : 1-10 etc. 6 japadhyAnArcanastotraH karmavAkcittasaMyutaH / abhigacchejjagadyoni taccAbhigamanaM smRtam / / - jayAkhya saM. 22: 68-66 7 samutthAyAdharAtre'tha jitanidro jitazramaH / kamaNDalusthitenaivIvadarAcamya tu vAriNA / / -sAtvata quoted in Paincaratra Raksa Ch. 3, p. 128 saMprabuddhaH prabhAte tu utthAya zayanesthitaH / nAmnAM saMkIrtanaM kuryAt SoDazAnAM prayatnataH / / -pAramezvara saM. 2. 4 8 namo vAsudevAya namaH saMkarSaNAya te / pradyumnAya namoste'stu, aniruddhAya te namaH / -pAramezvara saM. 2. 6 "divyAnAmavatArANAM dazAnAMmatha kIrtanam / ,, 2.10 hari hari bruvaMstalpAdutthAya bhuvi vinyaset / ""namaH kSitidharAyoktvA vAmapAdaM mahAmate // 2.17 9 A vide Aniruddha S. Ch. 18 Naradiya 2, 37 Visnutattva (iv)-1,Pauskara 20-24 Visvamitra 10 10 Besides the verbal meanings, such portion always have mystic, technical and conventional meanings which the aspirants in the same and allied field only are likely to comprehend. Here, the attempt is elementary and aims at highlighting such portions without going much in details. 11 One may trace this process to the Sarvargavidya of the Upanisada. 12 aMtaryogaM bahiyoga.... --amanaskopaniSad 2. 36 manovaijJasya brahmA... -bRhadAraNyaka upaniSad 4 / 116 mAnasapUjayA japena dhyAnena kIrtanena stutyA... -rAdhopaniSad 116

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Introvert and Agamas 266 . () () 13 padmAsanAdikaM baddhvA nAbhau brahmAMjali dRDham / manasyuparataM kuryAdakSagrAma bahiHsthitam / cittaM buddhI vinikSipya tAM buddhi jJAnagocare / jJAnamAvanayA karmakuryAdvaipAramArthikam // -pAramezvara saMhitA a. 5 : 1-3 14 saMkalpajanitairbhogeH pavitrarakSayaH zubhe / sAMsparza zaivacArAkhyastathA cAbhyavahArikeH / mahadrUpaiH prabhUtestu saptalokasamudbhavaH / yathoditestu vidhivadukRSTataralakSaNaiH / / -pArame. saM. a. 4 : 137-38 bhAvopanItapuSpAdyairhadambhoje zivaM yajet / / -somazambhupati 3. 34 15 aMtaryAgAtmikA pUjA sarvapUjottamA priye| -bAmakezvarataMtra 16 tato'STAMgena yogena pUjayet paramezvaram / paMcamo yogasaMjJo'sau kAlAMzo yogasiddhidaH // -jayAlya saM. 22 : 72-74 References 1 Bhagavadgita 2 History of Indian Philosophy, S.N. Dasgupta, Vol. III, London, 1940 3 Idea of God, K.C. Varadachari, Tirupati, 1950 4 Introduction to Pancaratra and Ahirbudhnya Samhita, F.O. Schrader, Adyar, 1916 Ahirbubhnya Samhita, Ed. F.O. Schrader, Adyar, 1916 6 Aniruddha Samhita, Ed. A.S. Iyengar, Mysore, 1956 7 Brhadbrahma Samhita, Anandashram Press, Poona, 1912 8 Isvara Samhita, Sadvidya Press, Kanchi, 1923 9 Jayakhya Samhita, E. Krishnammacharya, Baroda, 1931 10 Kapinjala Samhita, Bhadrachalam (A.P.) 1931 11 Laksmi Tantra, V. Krishnammacharya, Adyar, 1959 12 Padma Samhita, Ed. Yatiraja Swami Melkote (Mysore), 1924 13 Parama Samhita. Gaikwad series, 1940 14 Parameswara Samhita Ed. U. Govindacharya, Srirangam, 1950 15 Sattvata Samhita, P. B. Anantacharya, Kanchi, 1902 16 Sriprasna Samhita, Kumbhakonam, 1904 17 Visnu Samhita, T. Ganapati Sastri, Trivendrum, 1926 18 Visnu Tilaka Samhita, Lithopress, Bombay, 1896 19 Bhargava Samhita, Mss. (A.S. Iyengar Collection, Tirupati) 20 Naradiya Samhita Mss. (A.S. Iyengar Collection, Tirupati) 21 Amanaskopanisad 22 Brhadaranyaka Upanisad 23 Radhopanisad *** Kirit