Pushkarmuni Abhinandan Granth

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

Page 1170

Introvert and Agamas
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vious embodiments and fresh creations of mind. Even after total annihilation of the external urges ( ATUNATAT), the inner ones remain as arrear unremedied for. What one could do, is to close the doors of one's mind for the outer objects and take a fleuroscopic or X-ray search focussing the location of the seeds of the internal våsanās by the help of the power created in him by repeated performance of the mental worship ( HIFTOTT ), and burn the seeds reducing them to ashes once for all; and then sterilise one's mind so as to leave no scope for their further germination.
To conclude, it may be observed that the topic of Mänasayāga in the Agamas is not only interesting and fascinating but is highly scientific as well. It has tremendous appeal to the aspirants, and scholars of an introvert-aptitude. It is a ceaseless challenge to their efforts and and perseverance to grasp and master it and an intellectual feast to their scholarly thirst for knowledge.
The third portion of the day is scrutinised and now remain two portions--the Svadhyāya and Yoga. The period after the meals upto the twilight period in the evening is reserved for self-study i.e., revision of the religious texts. As stated in the Agamas, the devotee performs his sandhyāvandana at the sun-set and then he becomes ready for the daily yogic practice. 26 This period brings him Brahmasiddhi-the attainment of Brahman.
At the outset, the devotee selects a spot fit for concentration of mind, preferably in a sacred but lonely and pleasant atmosphere. Then he has to purify the ground before setting for the venture. He progresses on the path of Yoga through its eight climbs, step by step. First of all he follows or rather strictly abides by the rules and regulations, the injunctions and prohibitions or the 'dos' and 'don'ts'. These things bring his physical body under desired results and make it fit for worship.
Then he assumes suitable postures, technically called yogāsanas, Different asanas may suit the body constitution of different people.
A comfortable posture helps further tackling of the internal limbs. Having accomplished this, the yogin ventures to regulate and dialate his breath i.e.. technically to exercise Prānāyāma by pūraka, kumbhaka and recaka, the inhaling, retaining and exhaling the breath. This exercise is meant for regulating the five wind-movements.
The fifth stage is Pratyāhāra process wherein one has to shut out the objects of pleasure in the world and divert the sense organs towards the internal region. The sixth stage is dhyāna or meditation. Lord Visnu is the object of worship. It is followed by dharana wherein, the one achieves the equilibrium of the internal organs. It is equated to the pacification of the waves of the disturbed waters. Here, he concentrates on the 'heartdweller (Hārda-paramātman) along with his consort Lakşmi. He visualises the divine couple Lakşmi Nārāyana in a direct vision of yogic insight.
When this stage of realisation is attained by the Sadhaka, he is advised to lead the Lord in abstract forms, by his will-power, gradually towards a seat prepared by the Sadhaka, for the Lord, on the altar in his heart through the via media of the right hand outlet to the passage of the Suşumnā vein. The devotee perceives by imagination that he has assumed pure physique in the form of the Mantras. The Yogin then absorbs the five elements, in their proper order (as described in the Bhutaśuddhi) within his own body and stand in the immediate presence of the Almighty-the ever-cherished goal of Sādhaka's life. He then causes the properties of the elements viz., 9160414 TY to unite in one and gradually push out of the Brahmarandhra the apperture opening on the supracosmic region which is said to be situated at the top of the headgear.
At this superb state of Sadhana, the devotee tries to induce the soul-essence or the Caitanya, out of the cage of the earthly body and transplant it on the Mantraśarira. Further, the mantrašarira is also withdrawn and what he receives is the sixfold causal existence i.e., the Pañcatanmåträs i. e., the five subtle elements and the tanmåträ of the mind. This also is to fall