A living being commonly has three bodies ï¿½ physical (audarik) body,
tejas body and Karma body. The physical body can be sensed but the
other two bodies, tejas and Karma, are invisible. The physical body
is the subject of science and has been studied in great detail. The Karma
body contains Karma as we now know. The tejas body has two
important functions to perform: (1) Management of the body systems, and
(2) To support and provide control on the physical body. These functions
are discharged with the help of prana energy and other systems as
described below. This life force has been called as pranamaya
kosha by Yogacharyas and as vital body or bioelectric plasma by
scientists: The tejas body receives prana energy through
breathing. Obstruction in the inflow of prana energy stops
functioning of the body systems resulting in death.
The Karma body and the tejas body never depart
and both of them are always in union with the soul. This union is
maintained till the soul attains the state of emancipation. The Karma body
and tejas body together are referred to as subtle body (Suksma
Sarira). The liberation of the soul is, in fact getting freedom
from the imprisonment by these two bodies. The subtle body is not visible
to the eyes but it has been photographed by Kirlian photography. This
special kind of photography has shown that a luminous body leaves the
physical body at the time of death. This luminous thing is the subtle
Besides the above three kinds of bodies there are also
two other bodies ï¿½ the vaikriyaka body and aharaka body. The
aharaka body is employed by yogis in very special cases for some
specific purpose. This body is also luminous in nature.
Figure 2 shows the schematic arrangement of the three
bodies and the connections between them. The soul is at the centre of
existence. Its consciousness transcends and manifests in all the three
bodies. The soul vibrates under the influence of passion. The soul is
completely surrounded by the Karma body and the vibrations have to pass
through it. In this process the vibrations are "colored" by the Karma
present in the Karma body. This means that the vibrations coming out of
Karma body, known as adhyvasaya, possess the characteristics of the
Karma which are acting at that instant. Thus the vibrations of the soul
are coloured by the qualities of Karma.
FIG.2. The three body system
The adhyasaya waves now enterthe tejas
body. On interaction with the tejas body the adhyavasaya are
transformed into another kind of waves called lesya. The lesya are
color sensitive and produce bhava or feelings in us. Some of the
adhyvasaya bypass the tejas body and directly enter the brain
in the physical body. The interaction of adhyavasaya with the brain
produces citta which is the physical imprint of all our past
memories and impressions.
The adhyvasaya themselves form the subtle
citta and comprise of the following four divisions (1)
Non-righteousness or perversity (mithyatva) (2) Non- restraint (avirati),
(3) Non-vigilance (pramada) and (4) Passions (kasaya). These
adhyavasayas make up our personality. The non-righteousness
develops distorted vision so that we are not able to see the things in the
right perspective. The non- restraint character develops desires in us
which produce greed and greed based habits. The non- vigilance aspect of
the citta develops attachment or delusion. These are all our
internal creations and have no relationship with our physical body, brain
or mind. These characteristics originate from adhyasaya or Karma
and manifest in the physical citta or the brain. The mind now works
in accordance with this citta. The mind is not the source of our
thoughts but is only a mouthpiece of the subtle citta.
Adhyasaya are present in all living organism.
The mind is developed in human beings and some other five ï¿½sensed beings.
The adhyasaya dischange the functions of mind in rest of the living
organisms. Adhyasaya are the means of harvesting the knowledge of
the soul. The body cells, according to science are the source of knowledge
in living organism who do not have brain or mind. This implies that
adhyavasaya present in the body cells are the source of knowledge.
These adhvasaya may be pure or impure. In case of impure
adhyasaya the organisms without brain or mind can also have bondage of
Karma. This happens in some plants and in organisms having one, two, three
or four senses.
The lesyas produce feeling which interact with
the endocrine glands and influence the secretion of hormones. The hormones
mix with the blood and reach the nervous system and the brain which manage
and control our, emotions, thoughts, speech, conduct and behaviour. Thus
the Karma acting through lesya and hormones determine our personality and
traits. The endocrine glands provide a transformer that establishes
connection between the subtle body and the physical system. These glands
thus convert the signals of the soul into chemicals which finally control
the body and mind.
Our feelings and emotions are products of adhyvasaya.
Our thoughts are based on our feelings and emotions and do not have
independent existence. Thoughts rise and subside with feelings. We can
exercise control on our body, mind and speech but the feeling are beyond
our control. The bhava, in fact, need purification and refinement,
once purified there will be no need of control.
Lesya provide connection between the subtle body
and the physical body. They work in both directions. They pick up the
signals from the soul through adhyvasaya and produce our feelings
and through it transmit the message to the mind and body. On the other
hand whatever is performed by mind, speech and body is communicated by
lesya to the Karma body. Thus the entire communication between the
subtle body and the physical body is through lesya.
The lesya are of two kinds ï¿½ dravya
(physical) lesya and bhava (non-physical) lesya. The
physical lesya are waves and the bhava lesya are
aberrations of the soul. The physical lesya in the form of waves
have colors and are classified on that basis. There are six main kinds of
(1) Krishna lesya ï¿½ Color is dull blackish
(2) Neel Lesya ï¿½ Color is dark blue
(3) Kapot lesya ï¿½ It has pigeon like color.
(4) Tejo Lesya ï¿½ Color is bright red.
(5) Padma Lesya ï¿½ Color is bright yellow.
(6) Shukla Lesya ï¿½ Whitish bright color.
Each kind of lesya represents some specific
qualities in a person. The first three types are the malevolent lesyas
and indicate negative qualities. The last three types are benevolent
lesyas indicating positive qualities in a person. A person can have
different lesya at different times depending on his current
bhava but only one lesya is present at any time. Human beings
and animals can have all the six lesya. Hellish beings have only
malevolent lesya and celestial beings have only benevolent lesya.
Lesya are influenced by colors. Colors have a
profound effect on our feelings and thoughts. Psychologists can assess the
characteristics of a person based on his liking for color.