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 9

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 .