Pushkarmuni Abhinandan Granth

Author(s): Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti

Page 1159

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श्री पुष्करमुनि अभिनन्दन ग्रन्थ : नवम खण्ड
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 Sādhaka 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 Pāñcarātra is indeed vast; the Samhitās 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 : Jñänapäda, Yogapāda, Kriyāpāda, and Caryāpāda, 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 saṁhitās 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 Pāñcarätra is a theistic school and believes that Lord Vasudeva or Vişņu 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 Pāñcaratra. 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 Pancarātra metaphysics they are called Para, Vyuha, Vibhava, Antaryāmi, and Arcā manifestations.
Para' is that aspect which is there for the quest by scholars in metaphysics who proceed on rational lines. Technically Para is Jñana-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 Pancarätra Agama to the metaphysics in general. It is the backbone of the Pancarätra 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 Avatāra' concept. The Vibhavas are said to be ten in number and include most of the