CHAPTER-38
GANADHIPATI TULSI
TEJOLABDHI: ACHIEVEMENT AND USE
Awakens the power of control; the
digestive system activated;
The magic spell of humility, steadfastness and fear of sin!
Resplendent leshya: a collection of atoms,
A consummation of thought, with due emotion mixed;
A combination of materials pure, purer, purest!
Increasing, ample refulgence! All pains subside!
The science of leshya, during the time of meditation
On the basis of colours is perfectly intelligible.
Q.Does the aura influence only the mind, or the body too?
Does moral strength purify the aura or is it that a pure aura is conducive to
the development of mental power?
Ans. There is a profound mutual connection between the mind and the body. If the
body is diseased, the mind becomes restless, and when the mind is restless, the
body grows languid. Thus, the influences working on the body and the mind cannot
be separated; they are mutually interdependent. The purity of aura
simultaneously influences both the mind and the body, thus increasing the power
of control. This controlling power is connected with both the body and the mind.
Deliberate control is not permanent, but the discipline wrought by the aura, or
tejoleshya is spontaneous and secure.
Tejas-shakti (bio-electricity) affects the body--it activates the digestive
system. When the digestive system functions properly, the metabolism of food is
proper. The food properly metabolised nurtures the body. A strong body helps in
developing a strong mind.
The purification of tejoleshya develops the tendency to avoid evil conduct and
feelings; in other words, it develops in a man the instinct to fear sin.
Licentiousness comes to an end. There is growth of humility and of willpower.
All conflicts arising from the unsteadiness of the mind cease, and one begins to
experience the joy of solitude even in the midst of a crowd. All this comes to
pass due to the activation of bio-electricity (tejas-sharir) and a pure aura.
Q.What is tejoleshya? Is it physical energy or a spiritual culmination? Does
the purification of leshya lead to the abatement of diseases?
Ans. Tejoleshya has two forms--one material, the other spiritual. Its material
form is made up of atoms of electricity. These atoms are very auspicious and
pleasurable. Its other form is made up of feelings which form the basis of our
thoughts. The formulation and dissolution of thoughts mostly depends upon
feelings. Leshya is directly connected with feelings. Through the medium of the
current of feeling thoughts are influenced.
The atoms of electricity are not of the same quality. Some of them are pure,
others purer, still others the purest. Similarly, there is an ascending order of
feelings: there are pure feelings, purer feelings and the purest. Radiant
tejoleshya increases vitality and splendour, and removes many kinds of
psychological and psychosomatic diseases. To say that every disease ends, would
be a one-sided, partial view which we do not share. The dissolution of diseases
is a relative matter. That diseases caused by viral and bacterial infection from
outside should end , is not inevitable. However, psychosomatic diseases can
certainly be cured. Cosmic therapy is a successful and recognised method of
treatment today. This is a practical form of leshya dhyana.
Q.What importance does leshya command in the context of scientific values? Like
cosmic therapy, colour therapy is also the vogue today. Is this, too, an
application of leshya?
Ans. Leshya in itself is a major science. It is very important to understand it
from the point of view of dhyana-sadhana. The subtle nature of colour and cosmic
therapies can be understood through the medium of leshya dhyana. Because of the
deficiency of colour in our body, disorders arise. Similarly, the insufficiency
of light is responsible for physical disequilibrium. Many physical and
psychological changes occur on the basis of colour and light-rays. That is why
colour and cosmic therapies are assuming increasing importance. Both these
systems of treatment are, the product of leshya dhyana. Just as bodily changes
take place when the body is exposed to the colours of the sun-rays, or to the
contents of the coloured-glass bottles, similiarly, the occurrence of a change
in feeling by meditation on colours cannot be denied. These days many scientists
are working on this
topic. Due to the experiments performed and analyses made by these scientists,
new facts are coming to light. During the next decade, the application of leshya
dhyana is likely to win recognition as a form of scientific exercise. We feel
that there would be no difficulty in a decisive materialisation of this
possibility.
Q.Leshya is an infallible method of purifying our feelings. It is also
conducive to physical and psychosomatic health. But this is possible when leshya
itself is pure. What is the process of purifying leshya?
Ans. An important method of purifying leshya is meditation. All attempts for the
purification of feeling connected with dhyana serve to purify leshya. In this,
the role of environmental purification is as important as that of austerities
and penances, self-study, contemplation and reflection. Favourable circumstances
and spiritual purification are equally important. All these together or
separately, influence our feelings and thus help to purify and brighten our
leshya.
Q.Today's- scientists are accumulating solar energy for its utilization in
public life. The elements of light and colour available in solar energy are also
present in Leshya. Is there a process by which the energy of leshya can be
collected for utilisation in everyday conduct?
Ans. What else is meant by tejolabdhi? It is nothing but an expression of,
collected energy. It is also used on the individual level. He who possesses
tejolabdhi, can utilise it for constructive as well as destructive purposes. In
ancient language it was called application/blessing and restraint/curse. Energy
utilised, as a favour or blessing, was called cool tejoleshya and that used for
restraint or curse was called hot tejoleshya. From this angle, the sensations of
pleasure and pain, willingness and reluctance, blessing and curse, are all
consequences of energy or electricity. Nothing can be accomplished without
electricity. Just as electricity creates for itself a magnetic field, similarly
tejoleshya creates its own magnetic field. Its electrical current helps in the
formation of an individual's personality, and it is also a factor in other
attainments.
Generally, every individual more or less gathers electricity. The greater amount
of electricity increases one’s capacity and only a capable person has the power
to bless or to curse. There are three principal factors in the attainment of
tejolabdhi---atapana (exposure to the sun), endurance and penance. Atapana
(exposure to the sun) is in a way a prelude to the acquisition of solar energy.
Keeping in view the posture or sitting position in which the greatest amount of
solar energy may be collected, it is ordained that earnest sadhaks should
perform atapana in a standing position. Rarely does one come across any rule for
observing disciplines in a recumbent position. A comprehensive discussion about
it occurs in Brihatkalpa Bhasya.
Endurance is an element which develops tejas, electricity. A sadhak without any
capacity for tolerance becomes unsteady or loses his equilibrium when faced with
physical or psychological adversities. Although every man is naturally endowed
with a tejas-sharir (electric generator), it mostly remains dormant in the body.
Electricity produced by austerities alone has utility in conduct. Tolerance or
endurance is a kind of austerity. Among the ten commandments for the wandering
monks, endurance or tolerance is the first. In order to master tejolabdhi, the
acquisition of tolerance is a must.
The third element is penance without water. Water is contralateral to
electricity. In penance where water is used, tejas cannot be made as strong as
when no water is used. On being asked the method of acquiring tejolabdhi, Lord
Mahavir said:
The sadhak who observes two-day fasts without or with little water, and for his
first meal after the fasts, takes a handful of urad (black gram) with only a
palmful of water, and who, raising his arms high, exposes himself to the sun,
acquires tejolabdhi within six months.
In conclusion it may be said that Lord Mahavir's system of sadhana, as also that
of the Jains, is a predominantly tejas-oriented system. He who practises
meditation in accordance with this system, can adequately develop his
tejas-shakti i.e., his bio-electrical power.
