FOUNDATION OF MENTAL PEACE
What leshya? What colour? And what the
Listen with a tranquil mind to awaken the soul within!
Call it etheric body, call it subtle feeling,
Leshya is its name; understand it patiently.
Material environment known by the name of leshya
Is an atomic glow, a unique reflugence
Two forms it has concomitant, material and spiritual;
Matter being a consummation of atoms, and of diligence foremost.
And that which the yogis call the envelope of light,
Is leshya, combination of material atoms,
A conjunction from which feelings originate;
It is this cycle of feeling that activates the aura.
Q.You have given us detailed information about tejoleshya
and tejolabdhi. But it is only one kind of leshya. Will you also kindly shed
some light on the semantic journey which one must undertake to understand this
word in its totality?
Ans. A detailed description of the aura which comes into being on the basis of
feeling is available in the system of Jain sadhana. Feeling is called psychical
leshya and the aura is called material leshya. It may be called etheric body. A
lot of discussion about it is found here and there in spiritual literature, but
the elaborate treatment of it by Jain masters is unsurpassable. The doctrine of
leshya has a great significance in Jain philosophy. In the bondage of karma and
the release therefrom, leshya plays an important role. The kind of vibrations
produced by karma sharir, determines the nature of the feelings originating from
it. The nature of feelings determines the radiation of the tejas-atoms. And the
quality of radiation creates its own kind of environment. And the nature of the
environment in turn determines our current of feeling and this current is called
Q.It is said that the leshya at the moment of death determines the nature of
the environment in which a man is reborn after transmigration. Is it correct?
What are the factors behind auspicious or inauspicious leshya? What achievement,
if any, is possible through leshya?
Ans. It is true that one is born in the same leshya in which one surrenders
one's body at death. A strong basis for the above conclusion is the Agam saying:
The way thou diest, the same way
thou art born!
As regards the formation of good or bad leshya, this too is
indisputable. A man through his efforts can turn an inauspicious leshya into an
auspicious one and auspicious leshya into more auspicious and the most
auspicious. Various causes have their own importance in life. Good causes or
factors are capable of changing an individual's environment, feeling and
thought. Similarly bad causes or factors exercise their own influence. Thus, it
may be said that whatever good happens in life, happens through good factors or
good leshya and wherever impediments present themselves, it happens because of
bad factors and inauspicious leshya. Purification of leshya leads to the memory
of one's past life, to clairvoyance and the faculty of comprehending mental
states; it also leads to the ascetic life.
Q.Apart from Jain philosophy, what other philosophies recognize leshya? In what
form do they accept it?
Ans. Whether the word 'leshya', is used by them or not, many philosophers have
recognised the influence of colour on a man's life and have accepted its
importance in the spiritual tradition. In this connection, Sankhya philosophy
and Vedic philosophy are noteworthy. It seems that Patanjali, through the
phrases, 'the dark type' and 'the white type' has represented these two kinds of
Similarly, in the background of the prayers prevalent among the Vedics, too, the
doctrine of leshya is at work. According to the Puranic belief, the Vedic system
of meditation is tricoloured. In the three prayers held by them, they worship
the trinity, Brahma, Vishnu and Mahesh. The colour of Brahma is recognised as
white, that of Vishnu blue, and that of Mahesh red. According
to the fundamental rules of worship through recitation of Vedic hymns, it is
necessary to meditate on colours. The basic colours for meditation have been
recognised as white, blue and red.
Q.Is there any utility of colour of leshya from the scientific point of view?
Have any experiments been made in this connection in the field of science?
Ans. From the scientific point of view, colours have a spectacular effect on the
body and on feelings. Many discoveries have been made by science in this
context. According to the researchers in this field, the pink colour is very
useful in the maintenance of a happy mood. On the basis of this fact, the colour
of wall distemper in school-rooms was changed. Students studying in rooms which
had been painted bright red were found to be coarse, indisciplined and easily
excitable. On the other hand those studying in rooms painted pink, were
courteous, disciplined and peaceful.
Q.If by merely changing the colour of room walls, a change in character comes
about, then there should not be any problem whatsoever. Then there is no need
for any kind of sadhana or practice for bringing about a transformation of the
Ans. We do not believe that everything can be changed by changing the colour.
The colour is only a factor. A factor is something which exercises an influence.
If an adverse factor leaves its impact upon the mind, why should not a
beneficent one be equally effective? The colour factor and the sadhak's temper,
are useful stimuli. The fundamental element is feeling. How intimately connected
are feeling and colour becomes apparent from the functioning of one's nerves.
How strong and effective is the manifestation would depend upon the factors
One stout youth was exposed to different colours and the results evaluated. He
was asked to practise weight lifting in a sky-blue room. The maximum weight he
could lift there was 65 kg. The same youth when placed in a room painted red,
was able to lift 70-75 kg.
So the colours are only stimuli which are useful in the development of physical
power and feeling. It was on this basis that colour-therapy evolved. Its effect
has been clearly marked.
Q.Colour is physical, and feeling psychical. It appears from what you have said
about the influence of colours, that matter affects our consciousness. How many
forms of colour or leshya are there which leave their impact upon consciousness?
Ans. The psychical order of existence is so intimately connected with the
physical order of existence that the former cannot remain unaffected by the
latter. All the colours found in the world are physical. In the language of Jain
philosophy, material environment too is leshya.
Leshya has two forms---material leshya and psychical leshya. Psychical leshya
evolves out of matter. It has colour, smell, taste and tactility. The volition
or the current of feeling which develops on the basis of these, is psychical
leshya (bhava). Physical leshya may be called the aura in the language of yoga.
If the atoms of which the aura is made up, are auspicious, the aura is radiant;
if these are inauspicious, the aura is dim. The purer the aura, the purer is the
current of feeling. In conclusion it may be said that the aura is a factor in
the purity or otherwise of the current of feeling, and the current of feeling
strengthens the aura.
Q.Is the effect of the aura and the current of feeling limited only to the body
or does this also influence the mind? What is the foundation of mental peace?
Ans. Mental peace or joy is deeply connected with the aura and the current of
feeling. The brighter, the purer and more radiant the environment, the greater
is the peace of mind. As a matter of fact, peace and joy are not essentially
connected with material things. The concept of finding peace and joy through
material objects is purely a figment of imagination. The real source of joy lies
within man---that is, his pure feelings or the atoms which stimulate feeling.
With the help of these atoms, it is possible to find unimaginable joy without
recourse to material things, and mental peace descends of itself. Without the
purity of feeling, all kinds of material objects fall to give one that
extraordinary sense of bliss which transcends understanding.
The hermit Nassiruddin sat outside the village. A rich man came to him. He had
bags full of lakhs of rupees, and yet he was distressed. He placed all his money
before Nassiruddin, and said "I have everything, but I have no peace. I am ready
to give you all I have. Will you kindly give me happiness?" Nassiruddin kept
silent. Because he knew that neither accumulation nor renunciation of money
could bring peace. The fountain of delight sprouts from the purity of the aura
and the inner current of feeling, and only this immaterial joy can give a man