Tejoleshya's influence on the mind is
From the bright envelope of light, joy flows!
How fascinating is the sweetly-smiling face!
Like a new spring blossoming in autumn!
Q.Tejoleshya, tejolabdhi and tejas-shakti are all synonyms.
Labdhi and Shakti are found in many books. But leshya perhaps is a technical
word of Jain philosophy alone. What new facts do the words leshya and tejoleshya
Ans. The doctrine of leshya in Jain philosophy is very comprehensive and of far
reaching influence. Tejoleshya or kundalini is a form thereof. It is the door to
spirituality. Without the awakening and activation of tejoleshya, one cannot
enter the field of sadhana. Nor can there be any progress in spirituality. When
the vibrations of this leshya arise, they exercise a divine influence upon the
mind. The experience of these moments is so beatific that it beggars
description. With the activation of this leshya, the envelope of light
surrounding a person gets purified, producing sweet sensations such as can never
emanate from material objects. In the individual whose tejoleshya is developed,
all regret and malice produced by worldly contact comes to an end. He is
invested with a natural grace and becomes a centre of attraction. The more
extensive his tejoleshya, the more purified are his feelings. He is totally free
from anxiety and a sweet smile spreads on his face. Anyone who comes into
contact with such a man is naturally drawn to him. The man whose tejas-shakti is
awakened, becomes spontaneously incapable of bad contact and behaviour. He never
thinks ill of anyone nor does he cause pain to anyone by his actions.
Leshya or tejoleshya is a kind of subtle physical force which forms the basis of
one's inner feeling. One's conduct is determined by the kind of leshya one
possesses. From the point of view of both personality and spiritual development,
the field of leshya is very extensive. The colour, smell, taste, and touch of
physical leshya are also typical, and it is therefore helpful in the development
Q.Are leshya and the aura one and the same thing?
Ans. The sun is a mass of brilliant atoms. Its rays spread out from and are
again incorporated in the source. Tejas-shakti or tejoleshya can be understood
only in this way. It is within the body. During meditation, it's rays come out.
The diffusion of the atoms of these rays gives rise to an envelope of light.
Leshya is of two kinds-- psychical and physical. The former is connected with
the soul (the flow of emotions). Physical leshya is a formation of radiating
material atoms. This is the aura, the envelope of -light. Its dimness or
brightness depends upon the psychical leshya. If the psychical leshya is pure,
the aura would be bright and if it is impure, the aura would be dim.
The aura forms not only in man, but also in the vegetable kingdom. There is
consciousness in the vegetable kingdom, but the aura exists even in unconscious
matter. The material objects may not possess life, but at least they do have
electricity. The aura of conscious beings is changeable, because with a change
in their emotional current their electrical field also undergoes a change. But
the unconscious has no current of feeling, consequently its aura is unchanging.
Where certain materials have innate attraction for others, the cause is to be
found in their aura. Some people have no physical beauty. Neither are they well
formed nor fair-complexioned, and yet they become a centre of attraction. The
physical structure of certain people is very elegant, they are also
fair-complexioned and have a robust body, yet no one seems to be particularly
attracted towards them. The main reason for this is the quality of their aura.
The brighter a man's aura, the more attractive, impressive, helpful, and
estimable he would be. This is a fact, tested and confirmed.
Q.Does a man's aura remain for ever what it is, or is it possible to change it?
How can we make it more radiant?
Ans. The aura is directly related to the purity of thought and feeling. As a
man's feelings become purer, his aura gets brighter. The less a man is dominated
by negative emotions like anger, hatred, envy, malice, etc., the weaker the
feelings which incite in him destructive tendencies like violence, sabotage,
arson, plunder, etc., the better and more radiant his aura would be. In the
language of Jain philosophy, the purity of leshya means the purity of the aura,
and in the language of practical conduct, the purity of thoughts is a factor in
the radiance of the aura. Thought is invariably characterised by comparison, and
this everlasting sense of comparison affects the aura too.
Meditation, of course, is a strong factor in making the aura radiant. Study,
contemplation, discourse, discussion and thought are ever efficient means of
ensuring purity. He who deliberately sets about broadening his thinking
effortlessly succeeds in making his aura radiant.
A visitor from Calcutta related how he got a good idea from Maharajna Yuvacharya.
"I must always preserve good thoughts in my mind". He got hold of this idea, and
was very much alive to it all the day long. His practice matured. Bad thoughts
dissolved of themselves. His relatives and acquaintances now feel that if all
people become like him, there will never be any tension in the family. All the
time he reminds himself, "I'll not entertain any harmful thought and I shall do
nothing which might hurt another!" Such firm resolves help to make one's aura
brighter and still brighter.
An unclean aura makes a man selfish, arrogant, immoderate, cruel and obstinate.
Such a man does nothing in his life which might help him in his spiritual
development. His consciousness is extraversive, his thinking is partial, his
decisions have in them a touch of aggressive pertinacity, and he can never be
intimate with another.
Q.Is there a criterion for determining the quality of a man's aura? A sadhak
carries on his practice, but without knowing whether he is tending, what
progress he has made, how long will he continue on his path?
Ans. That a man should practise sadhana and it should not beat any fruit is
impossible. Every good or bad action of man produces a result. If the results
are gross, one comes to know them roughly; but if these are subtle, one
sometimes has no inkling of them at all. In such a situation, how is it that a
man is not keen to know the results of his evil disposition? There are many in
contact with us who are impatient to see the results of their sadhana in the
very initial stage itself, but they never think and say to themselves, "I've
deceived that man, I've called him bad names, I've divested another of his
livelihood, I've indulged in anger, in conspiracy, and God knows what else! What
will be the result of all this? Who will come forward to share with me the
results of these evil actions?"
It is an indisputable fact that every action is followed by certain
consequences. At a very subtle level, the radiance of his aura may not be
perceptible to a man. Nevertheless, it is true that no evil impressions can
easily be transmitted to a pure aura. A man with a pure aura, is not influenced
by wickedness at all. He also remains immune from the effects of evil practices.
He experiences pure bliss. Then comes to him total freedom from fear. The chief
source of fearlessness is right vision. Right vision makes the aura bright and a
radiant aura destroys the feeling of fear. Only that man's morale keeps high who
is utterly fearless. The worship of the deity, spiritual development, surrender
to the soul, introversion, a mind free from contradiction, etc. are numerous
points which constitute a powerful testimony of the radiance of the aura. On the
basis of these consummations any man can rightly appraise his aura.