Pushkarmuni Abhinandan Granth

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

Page 1166

Introvert and Agamas
२६३ .
an abstract process to be performed with one's eyes shut. This again would form a subject of introvert's special relish.
"Mānasayāga": The Worship Within There are two names for this yaga-Mänasayāga or Antar yāga which are same in conno. tation and hence inter-changeable. They are used as substitutes in the texts of Saivāgama, Säktagama and Vaisnavāgama. Mänasapūjā and Manasārcană 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-Art, a
g efa AT UT 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 yāga or worship. The Mānasayāga seems to be an unoptional portion of study for those who profess to follow the Agamic path.
On par with the Mānasapūjă, 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 Antaryāga, where instead of the concrete material, only abstract material is used. In various Upanişadic passages and other places, descriptions of (1) Manomayi-murti an idol created by one's mental agency, (2) Mānasa-snāna i. e., performance of ablution by mind, (3) Mānasajapa i.e., the muttering of mantras without the movement of tongue and lips ;18 (4) Mānasahoma i.e., the ritual of fireworship within one's mind ; (5) Mānasi-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 Parăpüja and Manas-püja offered by Adi Sarikara. The yogic practices, the Bhutaśuddhi 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 Mānasayāga may be summarised as follows:
The devotee takes a Padmāsana posture and folds his palms close to the navel in an Añjalimudră. 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.13 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 चतश्चक्रे नवद्वारे देहे देवगहे पुरे। The sanctum sanctorium stands within one's own heart as a permanent abode of the Lord in the form of the 'Indweller' or Antar yāmin. 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-yāga or the 'ritual of the worship of merger'. After accomplishing the Laya-yāga one should start the Bhogabhidha-yāga. This is just the counterpart of what is called the Sodasopacăra-puja in the external worship. It begins with invocation and prayer