Pushkarmuni Abhinandan Granth

SR No.: 012012
Original Sutra Author: N/A
Author: Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti
Publication Year: 1969
Total Pages: 1188
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 39 MB

Page 1158

Introvert and Agamas
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INTROVERT AND AGAMAS*
O Dr. PRABHAKAR APTE, M. A., Ph. D. 1999 Sadashiv Peth, Madiwale Colony,
Tilak Road, Poona 30 क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥
-aftar 88.. 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 Gitā, ser or
a ---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 Karmakānda 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 Bhagvadgitā seems to explain both the paths : Vyakta and Avyakta. And curiously enough, the relation of the Gitā and the Pancarātra is strikingly very closo; 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 Vivasvān, Manu, Ikşvāku etc.
This presumed relation between the Gita and the Pancarätra, 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 Gitā speaks of dravya-yajña, tapoyajña, svādhyāya yajña 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 at thTag 21 etc. ought to have received further treatment in the Agamas, with the necessary borrowings from the authoritative works on the subject like the Patañjalayoga-sūtras 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 old Sacred Hindu Texts like Upanisadas, Samhitās etc.
--Editor ]