Jaganmohanlal Pandita Sadhuwad Granth

Author(s): Sudarshanlal Jain
Publisher: Jaganmohanlal Shastri Sadhuwad Samiti Jabalpur

Page 302

Lesya Dhyana
923
life. In that case, it would not be a sacrilege if one concludes that religion is just a pleasant pastime, or that it makes one learned; but it has no potency to change one's personality. But such a conclusion would be true for a superficial or pseudo-religiousness, but not for real religion. It would be true for the 'shell' of the religion but not its 'spirit.'
The problem is that now-a-days (so-called) religious leaders have devalued the moral principles and have tried to establish ritualistic traditionalism as religion. The true religion, which should not be dogmatic or doctrinaire but practical and dynamic, has unfortunetely been shorn off practical side. Beneficial factors, which could be obtained only by actual experience and practice, are not available because it lacks the practical side. The creed, which is merely doctrinaire, which does not seek fresh knowledge, which is not dynamic enough to search and advance its knowledge and wisdom, is reduced to traditionalism, and is no longer qualifled to be called 'religion'. In course of time, like static pool water, it would become foul. The creed which does not care to expand its own wisdom by research and practice but teaches ils adherents, wholly by exhortations and traditions with their attendant myths, legends and supertitions, cannot hope to be of any significant benefit to them.
In reality, experimental research and actual experience is the spirit of religion. The proof of potency and truth of such a religion is that its followers can positively change for the better. That inspite of accepting the protection of religion-and adopting a religious way of life, one does not change for the better, is improbable. The basic principle of being religious (i.e. adopting a virtuous way to life) is to commence treading the path of changepilgrimage towards transmutation. Virtuous traits and religious characteristics become evident in the attitude and behaviour of a truly religious person. When the pilgrimage starts, characteristics of taijas, padma and sukla lesyas begin to appear in the person's feelings, attitude and behaviour. Transmutation of lesya is the only means to become truly religious. In other words, the malevolent trinity-krasna, nila and kapota-is replaced by the benevolent trinity-taijasa, padma and sukla.
It must be remembered that the change in synthesization of the outpouring of hormones from the endocrine system results in the attitudinal change. When the transmutation is established, the compulsive impetus to the bad habits vanishes. Krsna lesya, the extreme malevolent lesya is modified to nila lesya and that in turn is modified to kapota. Now the transmutation of lesya commences and taijas lesya the weakest of the benevolent trinity-replaces the kapota lesya.
The frequency of the waves of krsna lesya is high and the wave-length is short. in nila lesya the wave-length increases and frequency is reduced. This phange continues and culminates in sukla lesya where the frequency is practically zero and wave-length is infinite. The transmutation is total.
(iii) Purification of Character-Strengthening of Will-power : When a practitioner of the perception of psychic colours crosses the border of gross physical body and enters the domain of subtle body, he will know where and when the bright white, red and blue
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