Introvert and Agamas

SR No.: 250125
Original Sutra Author: N/A
Author: Prabhakar Apte
Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf
Total Pages: 3
Language: English
Classification: Article & Agam
File Size: 2 MB

Page 10

264 264 श्री पुष्करमुनि अभिनन्दन ग्रन्थ : नवम खण्ड मानसान् जयशब्दांश्च कृत्वा विज्ञापयेदिदम् / स्वागतं तव देवेश ! सन्निधिं भज मेऽच्युत ! गृहाण मानसीं पूजां यथार्थपरिभाविताम् / / --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 The whole performance when accomplished is to be surrendered to the Lord and then the entire paraphernelia is to be withdrawn into one's heart and is to be treasured into one's self, by the power of will or Sarkalpa.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 मानसजप, मानसस्नान, मानसहोम 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