{"id":3204,"date":"2013-07-13T01:46:38","date_gmt":"2013-07-13T01:46:38","guid":{"rendered":"http:\/\/localhost\/?p=3204"},"modified":"2013-07-13T01:46:38","modified_gmt":"2013-07-13T01:46:38","slug":"28-prakamya-vol-writings-in-bengali-translation","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/writings-in-bengali-translation\/28-prakamya-vol-writings-in-bengali-translation","title":{"rendered":"-28_Prakamya.htm"},"content":{"rendered":"
\n\n\n
\n

\n
\nPrakamya <\/font><\/b><\/p>\n

\n <\/p>\n

\nWhen people speak of the eight-fold acquisitions (siddhi),
\nthey think of a few extraordinary powers gained through a
\nsupranatural yoga. Although it is true that a full play of the
\neight acquisitions can happen only in a yogi, still all these
\npowers are not outside the common laws of nature; rather
\nwhat we call natural laws are a disposition of these eight-fold
\npowers. <\/font><\/p>\n

\nThe names of these eight powers are ‘<\/u>Mahima’ (greatness),’Laghima (lightness), ‘Anima (smallness), Prakamya (penetration or projection), Vyapti (extension),
\n‘Aisvarya’ (splendour), ‘Vasita (control), ‘Iseeta (mastery); all these are known as the eight powers inherent in the
\nnature of the Supreme. Take, for example, ‘prakamya’; ‘prakamya’ means the full expression and free working of all
\nfive senses. In fact, all the working of the five senses,
\ninstruments of sense-knowledge and mind are included in
\nprakamya. It is through the power of prakamya that the eyes
\nsee, the ears hear, the nose smells, the skin feels touch, the
\ntongue tastes and the mind receives all outside contacts.
\nNormally people think that it is the physical senses that are
\nthe powers that hold knowledge; but the wise know that the
\neye does not see, it is the mind that sees, the ear hears not, it
\nis the mind that hears, the nose smells not, it is the mind that
\nsmells. Men of still greater knowledge know that even the
\nmind sees not, hears not, smells not, it is the being that sees,
\nhears, smells. The Being is the knower. the being is god, part of the Supreme. The eight powers of the Supreme 
\nDivine are also the eight powers of the being. <\/font><\/p>\n

\nAn eternal portion of the Divine, in the world of souls, <\/font><\/p>\n

\nPage-205<\/font><\/p>\n

\n

\nbecomes a soul, then meets the mind and the five senses in
\nNature, and draws them towards itself, uses in its own
\nservice and possesses for its own enjoyment. When God as a
\nsoul takes up a body or goes out of the body, then, as the
\nwind takes away the perfumes from flowers, even so it takes
\naway all the senses from the body. The Supreme Divine
\narches over the ears and eyes, the touch and taste and smell
\nand the mind and enjoys their objects. Seeing, hearing,
\nsmelling, tasting, touching, thinking (meantalising) are all
\nfunctions of prakamya. The soul, an eternal portion of the
\nDivine adopts all this working of Nature and in the course of
\nNature’s transfiguration puts out the five senses and the
\nmind in the subtle body. And as it takes up the physical body
\nit enters there with all the six senses and at the time of death
\nit departs taking with it the six senses. However, whether in
\nthe subtle body or in the physical body it is he who: inhabits
\nthese six senses as their master and enjoys all their objects. <\/font><\/p>\n

\nIn the causal body prakamya is there in its fulness. That
\npower manifests itself first in the subtle body and then in the
\nphysical body. It does not from the very outset express itself
\nwholly in the physical. The senses evolve gradually with the
\ngradual evolution of the world. In the end they attain in
\nsome of the animals the degree of expression and intensity
\nhelpful for the human evolution. But in man himself the
\nsenses get somewhat dulled because we spend more energy
\nfor the development of the mind and intelligence. But this
\nimperfect manifestation of prakamya is not its final stage. By
\nthe force of yoga all the powers of prakamya that have
\ndeveloped in the subtle body can be expressed in the physical
\nbody. This is the realisation of prakamya gained through <\/font><\/p>\n

\nyoga.<\/font>
\n<\/font><\/p>\n

\n <\/p>\n

\nII <\/font><\/b><\/p>\n

\n <\/p>\n

\nInfinite and invincible is the might of the Supreme Divine.
\nAnd the power that is inherent in his nature has an infinite <\/font><\/p>\n

\nPage-206<\/font><\/p>\n

\n

\nfield and unhindered working. The soul is God, a portion of
\nthe Divine bounded in the subtle body and in the material
\nbody. He slowly unveils his divine powers. The senses of the
\nphysical body are particularly limited; and so long as man is
\nlimited by the powers of the physical body, he is superior to
\nthe animal only because of the development of his intelligence. Otherwise in the matter of the intensity of the senses
\nand the faultless working of the mind\u2014in one word in the
\nrealisation of prakamya, power of projection\u2014the animal is
\nsuperior to man. What the scientists call instinct is this
\nprakamya. In the animal, the intelligence has developed to a
\nvery small extent and yet if one is to live in this world then
\none has need of a faculty that will show the way in all things
\nas to what is to be done and what is to be rejected. The mind
\nof the animal does this. Man’s mind decides nothing, it is his
\nintelligence that decides, it is his intelligence that settles, his
\nmind is only an instrument, for registering impressions.
\nWhatever we see, hear, feel turn into impressions in the
\nmind. The intelligence accepts these impressions or rejects
\nthem or builds thoughts with them. The animal intelligence is
\nincapable of taking decision in this way. Not by the intelligence but by the mind the animal understands and thinks.
\nThe mind has a curious capacity, it can understand in a
\nmoment what is happening in another mind. It does not
\nargue but comprehends just what is happening in another
\nmind. It does not argue but comprehends just what is
\nnecessary and chooses the right way for the work. We may
\nnot have seen anybody entering the room, still we may know
\nsomebody is hiding there. There is no cause for fear, still we
\nare full of anxiety, as though there is some secret reason for
\nfear somewhere. Our friend has not uttered a word, still
\nbefore he opens his mouth we guess what he is going to say.
\nMany instances of this kind may be given. All these are
\npowers of the mind, the natural unfettered working of the <\/font><\/p>\n

\nPage-207<\/font><\/p>\n

\n

\neleventh sense. But we have been so accustomed to act
\nthrough our intelligence that we have almost lost the other
\npower, the power of prakamya. If the animal did not possess
\nprakamya, he would die out in a day or two. What is eatable,
\nwhat is not, who is friend, who is foe, where is danger, where
\nsafety, all this knowledge, it is prakamya that gives to the
\nanimal. It is through prakamya that the dog without even
\nunderstanding the language of the master can understand the
\nmeaning of his words or the idea in his mind. It is through
\nprakamya that the horse always recognises the road on which
\nit has gone once before. All these powers of prakamya
\nbelong to the mind. But even with regard to the power of the
\nfive senses the animal beats the man hollow. Which man is
\nable like the dog to follow a scent through a hundred miles,
\nand rejecting all other ways to pursue unfailingly one
\nparticular animal? Or which man can see like the animal in
\nthe dark, or can discover through hearing only the sound
\nmade by some one from a secret place? An English news-
\npaper while speaking of telepathy, that is, receiving thought
\nfrom a distance, says it is a function of the mind. The animal
\nhas this capacity, man has not, -therefore through the
\ndevelopment of telepathy man will go down and not go up,
\nan argument that befits very well a thick-headed Briton.
\nTrue, in order to develop his intelligence man neglected the
\nfull development of the senses, but it was for his good,
\notherwise his intelligence would not have developed so
\nquickly, if there had been no need of it. But once the
\nintelligence has developed fully and faultlessly, it is now
\nman’s duty to develop again the eleventh sense. By this the
\nknowledge ascertainable by the intellect will be widened and
\na full culture of the mind and intelligence will develop them into fit
\ninstruments, for the manifestation of the inner
\nDivine. The development of any power whatsoever can
\nnever be a cause of decline, decline is possible only when the <\/font><\/p>\n

\nPage-208<\/font><\/p>\n

\n

\npower is applied in the wrong way, when it is used in a false
\nmanner, when it is tainted with disharmony. Many are the
\nvisible signs that are seen today which make us understand
\nthat the day is come for the eleventh sense to manifest again,
\nfor the power of prakamya to begin to grow and increase. <\/font><\/p>\n

\nPage-209<\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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