Aeshvarya
| Aeshvarya | |
|---|---|
| Short description | Eight occult power gained from the practice of the psychic mystic cult |
| Alternative names | Vibhuti |
| Location in Sarkarverse |
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Aeshvarya (Bengali: ঐশ্বর্য, Devanagari: ऐश्वर्य) or Aeshvaryas), also known as Vibhuti, are the occult power gained from the practice of the psychic mystic cult. There are eight Aeshvaryas or Vibhútis and all these are attributes of Parama Purusa.[1]
Description
The meaning of the word Aeshvarya is "occult power".[2] According to Anandamurti, in the course of sadhana, a spiritual practitioner has to pass through four stages: yatamana, vyatireka, ekendriya and vashiikaara. In the third stage- "ekendriya" a spiritual practitioner gains control over some single propensity or organ and that brings to him a corresponding occult power or Aeshvarya.[1]
Aeshvarya is also known as Vibhuti. As these powers are confined to Parama Purusa, these are also called Vibhuti garima (not "garima" alone).[3] The source of the word Vibhuti is: Vi – bhú + ktin, which means "to be established in a special condition or state or quality".[4] The eight powers together are called "Asta Aeshvarya".
Attribute of Parama Purusa
Aeshvarya is the first of six attributes of Parama Purusa. This is explained in the following verse—[5]
Aeshvaryaiṋca samagraiṋca viiryaiṋca yashasah shriyah;
Jiṋána vaerágyayoshca tu śańńáḿ bhaga iti smrtam.
(Translation: Bhaga is a collection of six attributes:
aeshvarya, viirya, yasha, shrii, jiṋána and vaerágya.)
According to Shrii Shrii Anandamurti, these powers acquired through sadhana. Through regular practice of sadhaná, these eight powers can be attained.[5] He told, with with Aeshvarya comes a commanding authority or Viirya, as n impressive personality is necessary in order to perform benevolent deeds.[5]
Eight Aeshvaryas
There are eight aeshvaryas or occult powers—[6]
- Anima: Anima means ability to become very small or small or small enough to enter any physical particle or any crevice of another’s mind (the word "anu" means "small like an atom).[7]
- Mahima: Mahimá means vastness. It means ability to become large (an expanded mind is omniscient, and feels love for the universe).[7]
- Laghimá, to become light (a light body can fly through air, a light mind can study the minds of others);[7]
- Prapti: Prapti is the ability to obtain any desired object. Human mind desire for many things, but fails to achieve most of the desired things. They are also unsure about the things they wish for. Poet Rabindranath Tagore wrote— যাহা চাই তাহা ভুল করে চাই, যাহা পাই তাহা চাই না (Whatever I want, I misguidedly want. What I get, I get without wanting it). On the other hand, Parama Purusa is aware of the needs of each and every being. He wants nothing for Himself. He only tries to give to the world. He provides jiivas with everything according to their necessity. He provides these things either directly, or indirectly through other jiivas.[7]
- Iishitva: Iish means “to rule”, “to administer”. Iishitva means the ability to control other's mind. This supreme control may be used to guide others’ minds;[7]
- Vashitva: Vashitva means to keep everything under control. If the horses are not kept under proper control – the human mind can be compared to a team of horses – if there is no rein, they may run amok and will be the cause of one’s downfall. So everything has to be regulated and controlled.[7]
- Prakamya or Kamavasayita, Prakamya or Kamavasayita is the ability to materialize the desired outcome of events. Whatever Parama Purusa wants is accomplished. Things take shape according to Parama Purusa's wish. Everything in this world, from smallest atoms to largest stars start rushing to translate His wish into reality. This is prakamya. In a Bengali song it has been illustrated likewise: কী হবে ইচ্ছায় ইচ্ছাতে কী হয়, কৃষ্ণ ইচ্ছা বিনা ফল ফলে না (Translation: What is there in a desire? A desire cannot implement itself. Nothing can take place without the desire of Krsna)[7][8]
- Antaryamitva or Vyapti: Antaryamitva or Vyapti is the ability to know the inner thought-wave and the inner need of any entity.[7][8]
References
- ^ a b Shrii Shrii Anandamurti "Yatamána, Vyatireka, Ekendriya and Vashiikára" Ánanda Vacanámrtam Part 33
- ^ Shrii Shrii Anandamurti "The Significance of the Word “Bhagaván”" Ánanda Vacanámrtam Part 17
- ^ Shrii Shrii Anandamurti "Disembodied Souls and Microvita – Excerpt B" Microvitum in a Nutshell
- ^ Prabhat Ranjan Sarkar "Aekya to Aekśava" Shabda Cayaniká Part 2
- ^ a b c Shrii Shrii Anandamurti "Svadharma and Paradharma – 2" Ánanda Vacanámrtam Part 16
- ^ Shrii Shrii Anandamurti "In Adoration of the Supreme" Ananda Marga Ideology and Way of Life in a Nutshell Part 7
- ^ a b c d e f g h Shrii Shrii Anandamurti "Namámi Krśńasundaram" Párthasárathi Krśńa and Bhaktitattva
- ^ a b Shrii Shrii Anandamurti "Every Word Is Meaningful" Ánanda Vacanámrtam Part 34