IDENTIFICATION OF THE AURA AND THE CURRENT OF FEELING
Like a dark cloud, or collyrium, or the
Or a buffalo's horn is krishna leshya coloured;
The wing of the blue bird, the precious emerald
And the Asoka tree, give their blue to neel leshya;
Kapot leshya is grey like a pigeon's neck,
Like linseed flowers and the wings of a cuckoo;
Red like vermilion or a lamp's flame
And the rising sun, is teloleshya's grand sphere!
Like turmeric and orpiment and blossoming hemp flowers,
Yellow is the colour of padma leshya clean!
Like silver, a conch-shell, a jewel, a garland of pearls,
A white flower, or a stream of milk, is most desirable leshya shukla!
Q.Colour, smell and taste, etc. are the qualities of matter,
therefore devoid of consciousness. The current of feeling is something living.
No attribute of a living being can be lifeless. The aura is lifeless. Colour,
smell, taste etc. are important in identifying it. But how can the current or
leshya of feeling be identified through these?
Ans. The soul of the world is neither soul nor matter in the essential meaning
of these terms---it is a combination, an alloy of soul and matter. In terms of
Jain philosophy, it is a progression, a vigorous sequence. Man, too, is a sequel
thereof. The attribute of the soul is consciousness. The attributes of matter
are colour, smell, taste and touch. Feeling is psychic and the aura is physical.
The feeling and the aura both have a deep, mutual relationship. Thus, it is
possible to interpret the aura through feelings, and the feelings through the
Q.The six leshyas, by their very names, are indicative of their colours. Still,
for the sake of greater clarity, will you kindly give us a practical
introduction to these?
Ans. Uttaradhyana Sutra contains an exposition through examples of the leshya
colours. The following description is based thereon:
1. Krishna leshya is black like dark cloud, collyrium, the pupil of the eye, a
black crow, and a buffalo's horn.
2. Neel leshya is dark blue like the wing of a blue bird, emerald, and the Asoka
3. Kapot leshya is grey as a pigeon's neck, linseed flowers and the wings of a
4. Tejo leshya is red as vermilion, ochre, the flame of a lamp and the rising
5. Padma leshya is yellow as turmeric, orpiment, and hemp flowers.
6. Shukla Leshya is white like a conch-shell, a gem, silver, & garland of
pearls, a white flower and a stream of milk.
Q.A living being does not have only one Leshya, and different leshyas have
different colours. Is the aura of a living being possessed of many leshyas, of
some special kind, or is there in it a combination of different colours?
Ans. The aura is not only of one colour. In it there is a combination of many
colours, because it evolves out of many leshyas. The colours of leshyas depend
upon an individual's particular feelings. Certain feelings are predominant in a
particular individual. The leshya colours take after those predominant feelings.
Whatever colours are there in the leshya, are also reflected in the aura. Good
feelings are white, bad feelings black. On the basis of colours reflected in the
pictures taken of the aura, even feelings changing from moment to moment can be
Q.Can pictures be taken of the aura?
Ans. It is not very difficult to take pictures of the aura. Many scientists are
engaged in research and experimentation in this connection. The photographs
taken by the Russian scientists, the Kirlyan couple, are quite famous. An
American woman, J.C. Trust has written a book entitled Atom and Aura. This book
is not a collection of imaginary or predominantly ideological facts. The writer
has taken pictures of the aura or the ring of light and has printed them. These
pictures have been analysed.
What kind of aura a person has is not dependent upon his outward appearance.
There are some people whose clothes are dirty, whose complexion is dark, whose
features are not at all attractive, yet their aura may be very bright. On the
contrary, those who wear clean clothes, are fair complexioned, have a high
standard of living and have daily correspondence with the great, may have an
extremely filthy aura.
The above facts are indicative of the mystery that no man can be truly known on
the basis of his outward appearance. Some white collared people have no
hesitation in committing terrible crimes. Their appearance and conversation
gives no hint whatever that these people are capable of perpetrating such
heinous acts. But the filthiness or darkness of their aura clearly reveals their
Q.You have said that a true assessment of personality can only be made on the
basis of an individual's aura. If someone's aura is dirty and he comes to know
it, he would want to make it bright. What is the simple process of making one's
Ans. The process may be simple or complex, but he who wants to become or achieve
something, will have to pass through it. The moment a keen urge is aroused in
the mind, an individual is ready to traverse even the most difficult path.
Possessed by an indomitable desire to reach Ratnawali, Saint Tulsi Das crossed
the raging stream with the support of a swollen corpse. Otherwise, one dare not
stir abroad on an awful night like that.
Similarly, in the field of sadhana, too, there is need for awakening such an
indomitable desire. The man who wants to make his aura radiant, must first of
all concentrate on purifying his feelings. When the purification of feelings
aims at promoting awareness and alertness, a transformation of the aura begins
of itself. As sadhana for awareness and alertness matures, the aura becomes
brighter and still more bright. There is a way to achieve it---constant practice
of preksha and anupreksha.
Q.Can the direction of life be changed by merely making the purification of
feelings as one's aim?
Ans. The determination of one's aim brings about integrated thinking. This
intensifies mental impressions. Such deep impressions can be a chief factor in
changing one's direction of life. Many women are so conditioned that if a bad
thought enters their mind, they cannot rest content until they altone for it by
doing some penance. Such a development would be unimaginable in the case of an
aimless person. So there should not be any difficulty in recognising that the
determination of a goal is a prominent factor in changing the direction of one's