Tejas sharira (the radiance or fire-element body) is one of the subtle bodies that a jiva possesses in Jain view. Vedanā means the feeling or sensation that arises when a sense organ comes into contact with an object. Here is a simple, traditional way to understand how vedan happens for tejas sharira:

• The sense organs (indriyas) – including the eye, ear, nose, tongue, and skin – perceive external objects or events.
• When contact occurs between a sense organ and an object (for example, sight of a lamp, touch of a hot surface), the sense organ is stimulated.
• This contact triggers a chain reaction in the mind (manas) and the appropriate vedanādhāra (the mental faculties responsible for sensation). From there, the vedanā (feeling) arises in the jiva.
• For tejas sharira, the fire-element subtle body, the sensation is tied to the fire-aspect of the jiva. The tejas sharira carries the capacity to feel heat, glow, and related fiery impressions. When contact involving tejas occurs (e.g., exposure to warmth, brightness, or heat-related stimuli), the vedanā associated with that tejas faculty manifests as conscious feeling.
• In Jain sāmānya terms, vedanā is the immediate, momentary experience that follows sense contact and precedes mental discrimination, leading to further karmic snatching or shedding depending on the nature of the feeling (positive, neutral, or negative) and the jiva’s ethical orientation.

Important clarifications (as taught in Jain texts):

• Vedanā is a natural, automatic function of perception; it is not inherently virtue or fault by itself. The ethical value comes from subsequent mental stance and actions (aacharan) arising from that vedanā.
• There are slight doctrinal differences between Digambar and Śvetāmbar traditions regarding the structure and attributes of the tejas sharira and how multiple subtle bodies interact. The basic idea remains: vedanā arises when tejas sharira (fire-element body) is engaged by sense contact, mediated by the mind.
• If you want the exact Sanskrit terms and their traditional glosses, I can provide the precise wording and the standard arth as understood in each tradition.

If you’d like, tell me which tradition you follow (Digambar or Śvetāmbar) and I’ll align the explanation with that school's terminology and provide the canonical phrasing and meanings.