Jain Darshan Ka Manovigyan Man Aur Leshya Ke Sandharbh Me

Here is a comprehensive summary in English of the provided Jain text, "Jain Darshan ka Manovigyan: Man aur Leshya ke Sandarbh me" by Rajiv Prachandiya:

This article, "The Psychology of Jain Philosophy: In the Context of Mind and Leshya" by Dr. Rajiv Prachandiya, explores the profound psychological underpinnings of Jainism, focusing on the concepts of the mind (man) and leshya.

The author begins by asserting the ubiquitous presence of psychology in all aspects of life, particularly in understanding the human being, who is inherently prone to distress and anxiety due to an unstable and unclear mind. The mind, being abstract and lacking concrete sensory qualities (color, smell, taste, touch), requires the support of the senses for its direct apprehension and experience. The senses, though crucial for perceiving the soul's existence and activities, are themselves vulnerable to numerous afflictions, leading to dissatisfaction and fear.

The text details the five senses (hearing, sight, smell, taste, and touch) and their dual nature: dravya indriya (physical, material organs) and bhava indriya (internal functional or cognitive power). These are further subdivided into "nivrutti" (reception) and "upakaran" (instrument) for dravya indriya, and "labdhi" (acquisition) and "upayog" (utilization) for bhava indriya.

It is explained that four senses (hearing, smell, taste, touch) are "prapyakari" (acquiring the attainable), meaning they directly interact with their objects. The sense of sight, however, is "aprapyakari" (acquiring the unattainable), as it requires the mediation of light and colors. The article then outlines the specific objects of each sense: sound for hearing, color and form for sight, smell for smell, taste for taste, and touch for touch.

The text emphasizes that Jainism is an spiritual, soul-centric philosophy. The mind is presented as the second means of perception for the soul, profoundly influencing its development. The mind is classified into two types: poudgalik or dravya man (material mind, formed from karmic matter) and chaitanya man or bhava man (conscious mind, the soul's power of thought and contemplation).

Based on the nature of the mind, beings are divided into two categories: amanask (unconscious or without mind, typically one to four-sensed beings) and samanask (conscious or with mind, generally five-sensed beings). The article describes the four states of the mind: vikshipt man (agitated, engrossed in sensory pleasures), yatayat man (fluctuating between inward and outward focus), shlist man (focused, with diminishing negative emotions), and sulil man (serene, free from mental fluctuations). The mind's role in an individual's progress or regression is highlighted, and the control of the mind is presented as essential for conquering the senses, eradicating desires, and realizing the soul's true nature.

The core of the article then delves into Leshya, a pivotal Jain concept. Leshya is defined as the mental disposition, thoughts, and their origins that are influenced by karmic affinities. While "leshya" can generally mean mental attitude or thought, in Jainism, it specifically refers to the states of the mind, speech, and body that are colored by the passions (kashayas) and lead to the influx of karma. Different commentaries describe leshya as an "atomic aura," "radiance," or "shadow" affecting the soul. Ultimately, leshya is the activity that connects the soul with karma.

The article explains that the thoughts of a living being attract corresponding types of matter. Based on the nature of thoughts (good or bad), leshyas are divided into six types:

1. Krishna Leshya (Black Leshya): Characterized by extremely harsh, cruel, and violent thoughts. The individual is engrossed in sensory pleasures and lacks discretion.
2. Neel Leshya (Blue Leshya): Associated with selfishness, jealousy, obstinacy, ignorance, shame, hatred, negligence, greed, low nature, and impulsive actions. While better than Krishna leshya, it still involves impure thoughts.
3. Kapota Leshya (Dove-colored Leshya): Marked by crookedness in speech and conduct. The individual hides their vices and projects virtues. Their intentions are slightly purer than Neel leshya.
4. Tejo Leshya (Radiant/Fiery Leshya): Represents purity, humility, compassion, gentleness, self-control, and a desire for spiritual practice. Such individuals are generous, prioritizing others' happiness.
5. Padma Leshya (Lotus-colored Leshya): The individual's thoughts are inclined towards virtuous contemplation and meditation. They are restrained, detached from passions, speak sparingly, are self-controlled, and gentle.
6. Shukla Leshya (White Leshya): Characterized by equanimity, undisturbed meditation, inner peace, adherence to restraints and observances, avoidance of negative actions, and detachment.

The text further connects these leshyas to colors, stating that black, blue, and grey colors negatively influence human thoughts, making the corresponding leshyas impure and inauspicious, thus to be renounced. Red evokes sincerity, humility, and love for Dharma. Yellow brings peace, reduces anger, pride, deceit, and greed, and fosters self-control. White signifies profound peace and mastery over the senses. Tej, Padma, and Shukla leshyas are considered auspicious because they positively influence thoughts and are thus desirable.

The author then discusses the four primary passions (kashayas):

1. Krodh (Anger): A powerful emotional state that destroys intellect, reasoning, and judgment. It causes physiological changes like increased blood pressure and heart rate. Jain scriptures enumerate ten forms of anger.
2. Maan (Pride): Accompanied by excitation and agitation, involving arrogance based on lineage, wealth, intellect, status, knowledge, etc. Twelve types of pride are described.
3. Maya (Deceit): Involves hypocrisy and hiding one's true nature. Fifteen forms of deceit are listed, emphasizing the concealment of sincerity.
4. Lobh (Greed): Manifests as excessive desire and attachment. Sixteen forms of greed are described, including lust, craving, and attachment to life and enjoyment.

These passions, depending on their intensity and duration, are categorized into anantanubandhi (infinitely binding), apratyakhyani (non-renounceable), pratyakhyani (renounceable), and sanjvalan (burning/flickering). Engaging with these passions leads to cyclical suffering through different realms of existence (hells to heavens) without achieving liberation. These kashayas are seen as actively destroying virtues like love, respect, friendship, and all other good human qualities.

In conclusion, the article posits that through the principles of Jainism, particularly the understanding and practice of the mind and leshyas, individuals can purify their thoughts, develop their spiritual selves, and achieve inner peace. The psychology presented in Jainism, with its emphasis on mind and leshya, is deemed incredibly potent for transforming individuals and benefiting all living beings by awakening their inherent, infinite powers.