Jain Yog Me Kundalini

Here is a comprehensive summary of the Jain text "Jain Yog mein Kundalini" by Muni Shri Nathmal, based on the provided pages:

Core Concept: Tejolabdh (Tejo-leshya) in Jain Yoga

The book establishes that Jain Yoga, while not using the term "Kundalini" in its ancient scriptures, does recognize and discuss a very similar concept called "Tejolabdh" or "Tejo-leshya." This concept is presented as a tangible, inherent power within the subtle (taijasa) body that can be developed through specific spiritual practices.

The Nature of the Taijasa Body and Tejolabdh

• Dual Bodies: Humans have two bodies: the gross (sthula) and the subtle (sukshma). The gross body is our physical, bone-and-flesh form. The subtle body includes the taijasa (fiery or luminous) body and the karma body.
• The Taijasa Body: This body is responsible for our vitality, radiance, and digestive processes. It resides within the gross body and generates luminosity or radiance. Through spiritual discipline, its power can be enhanced, granting it the capacity for both restraint (nigraha) and bestowal/nourishment (anugraha).
• Tejolabdh: This developed power of the taijasa body is termed Tejolabdh. It can be both hot and cold. The hot form can be used to harm, while the cold form can neutralize the effects of the hot form.
• Analogy to Kundalini: The book explicitly draws a parallel between the description of Kundalini in Hatha Yoga and Tejo-leshya in Jainism. The brilliance of Tejolabdh is compared to a flame of fire.

Historical Context and Scriptural References

• Ancient vs. Later Literature: While the ancient Jain Agamas and their commentary literature do not use the word "Kundalini," the term appears in later Jain literature, influenced by Tantra and Hatha Yoga.
• Tejo-leshya in Agamas: In the Agamas, the concept is referred to as "Tejo-leshya." The text cites specific scriptural references like "Thana" (Sthananga) and "Bhagavati" (Bhagavati Sutra) to support its claims.

The Power and Manifestation of Tejolabdh

• Intense Radiance: When Tejolabdh is activated, it can become incredibly radiant, resembling the sun, to a degree that it is difficult to behold with the naked eye. This is compared to the Hatha Yoga concept of being "like millions of suns."
• Functions of Tejolabdh: Its primary functions are "dah" (burning, cursing, or restraint) and "anugraha" (bestowal, blessing, or nourishment).
• Types of Taijasa Body:
  • Natural Taijasa Body: This is possessed by all beings.
  • Gain-based (Labdhikhetuka) Taijasa Body: This is acquired by individuals who engage in special austerities or specific types of spiritual practices.
• Effects of the Gain-based Taijasa Body: A person with this developed taijasa body, when angered, can unleash this power and "cook" their target like vegetables. The power returns to its source. If it stays out for too long, it can incinerate the target.

The Experience of Tejolabdh

• Supreme Bliss (Sukhasika): One who attains Tejo-leshya through spiritual discipline experiences profound bliss. This state leads to a natural cessation of sensual desires and aspirations, hence it is called "Sukhasika" (living in happiness).
• Qualities: The mental state of a person with Tejo-leshya becomes humble, steady, and straightforward, free from curiosity. Their senses become naturally calm, and they are devoted to Dharma.
• Sensory Manifestations: When developed to its peak, Tejo-leshya can manifest with specific colors, scents, tastes, and textures, described as being more pleasant than earthly pleasures like ripe mangoes, fragrant flowers, or soft butter.

Sources and Methods of Developing Tejolabdh

The text emphasizes that Tejolabdh can be developed through various practices:

• General Sources: Self-control (samyam), meditation (dhyana), detachment (vairagya), devotional worship (bhakti upasana), and austerities (tapasya).
• Specific Practices Mentioned:
  • Fasting and Austerities: The example of Goshalak asking Mahavir about developing Tejo-leshya is provided. Mahavir describes a practice involving continuous fasting (twice a month), eating a fistful of urad dal and drinking a mouthful of water on the day of breaking fast, and performing atapanas (exposing oneself to sunlight) with raised arms. This practice can lead to the development of Tejo-leshya within six months.
  • Scripturally Mentioned Sources (Sthananga):
    1. Atapanas: Enduring the sun's heat.
    2. Kshanti-kshamā (Forgiveness and Tolerance): Enduring unpleasant behavior and controlling anger, even when capable of retaliation.
    3. Fasting without Water: Performing austerities without consuming water. (The text notes that this is a new element compared to the method taught to Goshalak, which focused on the first two, inherent to the practice).
• The Mind as the Key: The development of Tejo-leshya is primarily through "Bhavatmak" (emotional or mental) Tejo-leshya, which is a specific state of consciousness. Cultivating virtuous mental states is crucial.

Two Forms of Tejolabdh

The text posits two forms based on the interaction of consciousness and matter (pudgals):

1. Bhavatmak Tejolabdh (Mental/Emotional): This is a specific transformation of the mind or consciousness. It leads to a calm, steady, and pure state of mind.
2. Pudgalatmak Tejolabdh (Material/Physical): This refers to the subtle material aspects that accompany the mental state, manifesting in unique colors, scents, tastes, and textures.

Central Locations of Tejolabdh in the Body

• Brain (Mastic): The brain serves as the primary bridge between the mind and body, from which the taijasa energy (life force or electrical power) emanates and controls bodily functions.
• Back of the Navel (Nabhi ka Prishthabhag): This area is where ingested food is transformed into life force.
• Therefore, the brain and the back of the navel are considered important centers for Tejolabdh.

Caution and Importance of Right Guidance

• Dangers of Uncontrolled Development: Attempting to develop Tejolabdh without cultivating purity of mind and without proper guidance from a qualified guru can be dangerous, leading to physical, mental, and character-related problems.
• Methods of Mind Control: While breath control (vayusanyam or kumbhaka) can help suppress mental fluctuations, it is a difficult practice requiring great caution.
• The Superior Path: Mind control (manahsanyam) by suppressing mental tendencies is a safer and more direct path. While challenging, it is the most effective.
• Preksha Dhyana: The book suggests that Preksha Dhyana can mitigate the difficulty of mind control and is a significant means of suppressing mental tendencies.

In essence, "Jain Yog mein Kundalini" argues that the vital energy and luminous power described in yogic traditions as Kundalini is indeed present and cultivable within the Jain framework, referred to as Tejolabdh or Tejo-leshya. This power can lead to profound spiritual experiences and is developed through rigorous self-discipline, meditation, and a pure state of consciousness.