AURA, SOUL AND KARMA in JAIN PHILOSOPHY PART1 BY ACHARYA NANDIGHOSHSURIJI

The below content has been taken from the first chapter "AURA, SOUL AND KARMA" from the book
"AURA - A theoretical and Practical Research".
This book is composed by Acharya Vijay Shri Nandighoshsuriji.

AURA, SOUL AND KARMA

Introduction:

Till the middle of the 20th century 'aura' was an object of reverence and relevance only to spiritual explorers. Its mention was confined to religious scriptures. All this changed when Samyon Kirlian invented and developed the technique of capturing an aura in a photographic image. Kirlian photography brought 'aura' within the realm of science.

Science studies the 'cause - effect' relationship underlying various natural phenomena. Jainism also lays a great emphasis on the 'cause - effect' connection between events occurring in definite 'time - space' frames. Jainism can thus make a unique contribution by providing a spiritual basis to the scientific facts about 'aura'.

What is aura? How is it formed? What causes changes to occur in an aura? What do such changes suggest/signify? None of these questions can be answered without understanding the relationship between 'aura' and 'karma'.

The first chapter of the book establishes and elucidates the 'cause - effect' relationship between aura and karma. The second chapter explains in detail the nature of aura from a scientific standpoint. The Jain concept of Leshya and its relation with one's aura is dealt with in the third chapter. The significance of various Leshyas, the process of purifying them and the benefits thereof are adequately explained.

  

Chapter 4 to 7 deal with various alternative healing practices like dowsing, chromopathy, gem-therapy, reiki, magnet-therapy, pyramid-therapy, acupuncture and acupressure.

The last two chapters have been newly added to this book. The 8th chapter talks about the aura of a 'Vastu” and its impact on the health of the dweller. The ninth chapter presents case-studies involving diagnosis on the basis of auric images and their analysis, by the expert Dr Amreshbhai Mehta.

In this cosmic cycle each and everyone wants nothing else but happiness, no one wants to be unhappy. Physical health comes first in happiness for every human being. However, it is subjected to time, situation and place. But well-known proverbs like "Health is wealth " show that human health and well-being alone is the centre - point of this in-depth research on aura. I hope that this book paves the way to a healthy, happy and peaceful life for each and every reader.

Spirituality is a Science, not only that but it is the supreme science, because science can touch and explain only the physical objects, while spirituality can touch and explain consciousness - soul, which is otherwise impossible to touch or explain. science can change or renovate only the physical objects, while spirituality can change and renovate consciousness - soul, which can't be touched or seen. That's why spirituality is the supreme science.

Jain philosophy maintains that each individual's happiness or sufferings is bound to the good or bad karma of his or her present or past births. In fact a horoscope is the map of the sky overhead at the birth-time of an individual. The planetary positions and aspects therein show how ones' present life is likely to be affected by the good or bad deeds (karma) of his/her earlier lives. It means that according to Jain astrology planets are not the drivers but only the indicators of ones' destiny. Prominent Western Astrologers like Max Heindel too endorses this view.

A new-born takes in the radiation of each of the planets with its very first inhalation. The impact of these rays is felt throughout the individual's life, right from birth till death. However, there are some factors, which play a part in this impact. By altering these factors, the good or bad impact of these planets can be increased or reduced. Is this change in karmic fruition possible according to the Jain law of Karma philosophy? This question is obvious to everyone, but the fact is that if a human being wishes to do so, he can make a change in the destined events through his efforts. This means that a human being is himself the maker of his own destiny.  At every point in time a human being ties at least seven karmic knots (except the life-span regulating karma) simultaneously. However, contrary to the popular misconception that 'as you sow you will have to reap', there are certain karmas which can be dissipated prior to their fruition. If this was not true, the doors to Moksa (liberation) would be permanently closed upon a man. The Jain theory states that depending upon their intensity, karmic knots are of four types: (1) Sprsta, (non-adhesive) (2) Baddha, (mildly adhesive) (3) Nidhatta (super-adhesive) and (4) Nikacita (quasi-insoluble). One is not bound to pay for the first three kinds of Karma. Only Nikacita Karma has to be paid for inevitably, However, in his final birth a human being can free himself of this Nikacita karma too, by the means of penance.

(1) When any human being performs any deed in a state of ignorance or unconsciousness, e. g. as when one tramples upon ants while walking on the road, he is bound by Sprsta, (non-adhesive) karma. A Sprsta, (non-adhesive) karma bond is very loose. It is like a turmeric stain on a newly woven cloth or like a heap of needles. Just as the stain can be easily removed or the needles in a heap easily separated, Sprsta, (non-adhesive) karma can be easily dissolved by simple religious rituals like Miccha Mi Dukkadatp) (seeking forgiveness) or Pratikramana (confessing and condemning ones' own sins).

(2) Baddha karma i.e. karma done under inevitable circumstances or under compulsion, binds the soul like a turmeric stain on a wet cloth. It is generally compared to a bundle of needles tied by a string. The undoing of this knot needs Prayaschitta (remorse and expiation) under spiritual guidance, a bit more of effort in the form of Japa etc., dissolves this knot.

(3) When a human being commits a sin on his own will but takes no pride in doing so, he gets entangled in Nidhatta karma. This super adhesive karma is like a turmeric stain on an oil soaked cloth or like packed needles which are affected by humidity and get oxidised. Just these stains need to be washed away with a detergent and needles need to be cleansed with kerosene, the dissolution of Nidhatta Karma calls for greater effort in the form of meditation, chanting and penance.

(4) When a human being has no reluctance In committing a sin, but on the contrary, takes pride in it, his soul gets entangled in Nikacita Karma. The Nikacita Karma bond is like the stain of an oil paint on cloth. The cloth may get torn but the stains cannot be removed. A soul bound by Nikacita Karma is like needles which have been rendered shapeless and useless upon heating into a fire. The annihilation of the Nikacita Karma is possible through severe penance only provided the human being is in his final birth. Thus liberation from the first three types of karmic bonds can be attained with the aid of various spiritual tools and techniques and aura therapy can certainly act as catalyst in this entire process. Our Aura depends on Lesya and Lesya depends on the emotions of the soul. And the emotions of the soul depend on the Karma, so by doing good Karma we can improve the emotions of the soul and thus can change Leeya. And thus we can regain good health by bringing changes in the Aura.

References: 

1. Let us remember, however, that good or evil configurations are not the result of chance or luck, but are the product of our own past acts; the horoscope shows what we have earned by our past lives and therefore what we are entitled to in the present life. The Message of the Stars by Max Heindel and Augusta Foss Heindel, Published by The Rosicrucian Fellowship, California, USA, P. 50

2. Moreover it should always be kept in mind that the stars impel but do not compel. (lbid, P. 50)

3. The inhalation of the first complete breath usually accompanied by a cry, is the moment when the incoming Ego receives its stellar baptism. °bid P. 89)

4. By his will and the exercise of choice, which are his divine birthrights, he may rule his stars and make of the unlucky horoscope a fruitful life from a far higher standpoint than the other. °bid, P. 59)

5. Arhat Dargana Dipika* by Upadhyaya Sri Mafigalavijayail, Editor : Prof. Hiralala Rasikalala KapaclTyal Publisher :Sri Yagovijaya Jaina Grantham-4a, Bhavanagara, A.D. 1932, P. 994

6 tanneas niteBritn len rrna rcarn kcnurt bhavati, na \Teti pra§no, uttaram -nikacitandm mapi karmanarn tapasa kayo bhavatiti eriuttaradhyayanasffira-vrtyadavuktamastfi . (senapraana u. 4, pragna -46)

"The notion that all opposites are polar that light and dark, winning and losing, good and evil, are merely different aspects of the . same phenomenon is one of the basic principles of the Eastern way of life."  

----Fritjof Capra

The above post will be continued with the chapter 2.