Pushkarmuni Abhinandan Granth

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

Page 1164

Introvert and Agamas
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stay. So without the performance of the Bhūtasuddhi, the Arcaka is not recognised to be eligible for the Pūja.
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 Vişnu is seated on the Supreme Altar. He then gradually elevates Him on way upwards through the right-hand portion of the Suşumnā 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 añigulas (fingers-a measurement) above the luminous disc (Prabhācakra) 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 tanmätră, called 'gandhaśakti. 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 tanmātrā 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 Dhāraņā mantra (i.e., the chant of retention), the entire quantity of water is seen to merge in its tanmāträ 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 Nābhi i.e., the organ of generation to the navel. This by contemplation, merges into the rūpasakti, the tanmātrā of light. Then this is purged out to be deposited into the majesty of Vãyu or wind. Then he experiences that all sorts of winds enter his body. By the chant of retention, they are absorbed within the sparśaśakti','or tanmātrās 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 Vyomäkhya-dhāranämantra' 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--(pañcamahābhūtapanjara). 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 (Jñana) alone and drops down the body of the 'tanmātrās' 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 (Icchāśakti), see to it that the earthy body is completely reduced to ashes