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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.