Jain Dharm Ka Leshya Siddhant - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm ka Leshya Siddhant" by Sagarmal Jain, based on the provided pages:

Central Theme: The Leshya Doctrine as a Framework for Personality and Moral Development in Jainism

The text, "Jain Dharm ka Leshya Siddhant: Ek Vimarsh" (The Leshya Doctrine of Jainism: A Discussion) by Prof. Sagarmal Jain, explores the significance of the Leshya doctrine within Jainism as a fundamental principle for understanding and classifying an individual's personality, moral disposition, and spiritual progress.

Core Concepts:

Personality and Emotions: The author begins by establishing a strong connection between an individual's personality, their mental states, and their impulses (kashayas). A person's maturity and stability increase as they transcend these impulses. Conversely, the intensity and nature (good or bad) of these impulses directly influence the quality of one's personality. Emotional instability, stemming from intense impulses, is identified as the root of immorality.
Classification of Personality: The Leshya doctrine is presented as an ancient and primary method within Jainism for classifying individuals based on their mental attitudes and emotional tendencies. While other classification systems like Bahiratma (external soul), Antaratma (internal soul), and Gunasthan (stages of spiritual development) exist, the Leshya doctrine is considered the oldest, predating the concepts of Trividha Atma and Gunasthan as they are understood today.
Leshyas in Other Traditions: The text notes that similar concepts exist in other spiritual traditions. Buddhism has the concept of "Abhijaati" (lineage), while the Bhagavad Gita refers to "Daivi" (divine) and "Asuri" (demonic) properties.

Definition and Nature of Leshyas:

Jain Definition: Jain thinkers define Leshya as that which causes the soul to become entangled with karma, leading to bondage.
Physical and Mental Aspects: The text elaborates on two aspects of Leshya:
- Dravya Leshya (Material Leshya): This is described as a subtle physical element or aura that influences mental states and karma. It's compared to bile causing anger, suggesting a symbiotic relationship where material elements influence emotions, and emotions, in turn, shape these material structures. Different views on its nature are presented, including it being a manifestation of karma, or a result of yogic activity (physical, verbal, and mental). The author personally suggests it can be understood as an individual's aura.
- Bhava Leshya (Mental Leshya): This refers to the soul's disposition, the mental state, or the inner disposition, characterized by the degree of "sanklesha" (mental impurity or distress) and "yoga" (activity).
Six Types of Leshyas: Based on the intensity and quality of mental states (from impure/distressing to pure/peaceful), Jain scriptures categorize Leshyas into six types:
- Krishana (Black) Leshya: Utmost impure and distressing.
- Neela (Blue) Leshya: Highly impure and distressing.
- Kapota (Dove-colored) Leshya: Impure and distressing.
- Tejo (Radiant) Leshya: Moderately pure and auspicious.
- Padma (Lotus-colored) Leshya: Highly pure and auspicious.
- Shukla (White) Leshya: Utmost pure and auspicious.

Leshyas and Personality Classification:

Beyond mere Classification: Leshyas are not just classifications of mental states but also types of personality based on character. Mental states and resolutions manifest in actions, and these actions, in turn, shape one's mental disposition and character.
Moral Dichotomy: Jain thinkers use Leshya to categorize personality as either good (moral) or bad (immoral), also referred to as auspicious (Shukla-pakshi) and inauspicious (Krishna-pakshi).
Quantitative and Qualitative Differences: While there's a qualitative difference (good vs. bad), Jain thought further refines this by introducing quantitative differences (mild, moderate, extreme) within these categories, leading to the six-fold classification. The text mentions that further subdivisions exist (e.g., 3, 9, 81, 243) but the six-fold division is most prominent.

Characteristics of Each Leshya:

Krishana Leshya: Lowest form of personality. Characterized by cruel, lustful, uncontrolled thoughts and actions. Individuals are merciless, violent, selfish, and find pleasure in causing suffering. They act out of blind impulse, not even considering self-interest.
Neela Leshya: Slightly better than Krishana, but still inauspicious. Behavior is driven by lust but with the application of cunning intellect. They harm others indirectly, are envious, intolerant, ignorant, deceitful, shameless, greedy, and negligent. Their actions are self-serving, even if it means causing significant harm for minor gain.
Kapota Leshya: Corrupt disposition. Discrepancy between words and deeds, lack of simplicity, presence of deceit and ego. They hide their faults, have unrealistic views, reveal secrets for personal gain, are avaricious, and cause harm only when it serves their self-interest.
Tejo Leshya: Pure mental state. Individuals are God-fearing, moral, and desire happiness without resorting to unethical means. They have faith in religious and moral conduct, find joy in auspicious actions, and possess a sense of welfare for others. They are humble, patient, honest, desireless, disciplined, and yogic. The text notes that Tejo Leshya can be misused, as seen in the story of Goshalaka.
Padma Leshya: Increased purity. Impure tendencies like anger, pride, deceit, and greed are minimal or nearly absent. Individuals are disciplined, yogic, self-controlled, cheerful, reticent, peaceful, and have conquered their senses.
Shukla Leshya: Highest form of auspiciousness. All the positive qualities of Padma Leshya are present in a more purified form. Individuals are peaceful, have conquered their senses, are cheerful, and are so gentle they avoid causing even minimal discomfort to others. They are consistent in thought, word, and deed, fully controlled, dedicated to their ideals, and engrossed in their true nature and duty.

Leshyas in Comparative Perspective:

Comparison with other Traditions: The text draws parallels between the Leshya doctrine and similar concepts in Buddhism (Abhijaati), the Bhagavad Gita (Daivi and Asuri Sampada), and even the Mahabharata. It highlights similarities in classifying individuals based on their qualities, actions, and mental states.
Buddhism: While Buddhism classifies based on innate purity and actions, the Jain approach emphasizes mental disposition and actions over birth. The Buddhist concept of "Akrisna Shukla" (neither black nor white) is likened to the Jain concept of being beyond Leshya, as in the state of an Arhat.
Bhagavad Gita: The Gita's division into Divine and Demonic natures aligns with the Jain classification of auspicious (Shukla) and inauspicious (Krishana) Leshyas. Both traditions see divine/auspicious qualities as leading to liberation and demonic/inauspicious ones to bondage.
Mahabharata: The Mahabharata mentions six classes of beings based on color (Krishana, Dhumra, Neela, Rakta, Haridra, Shukla), correlating with levels of happiness. It also links colors to the four varnas (Brahmin, Kshatriya, Vaishya, Shudra), though Jain scholars like Jatasingh Nandi critique this association.
Yoga Sutras: Patanjali's Yoga Sutras also present a four-fold classification: Krishana, Krishana-Shukla, Shukla, and Ashukla-Akrisna, representing varying degrees of purity.
Western Ethics (W. Ross): The work of W. Ross in Western ethics, categorizing moral goodness from the desire to cause maximum harm to the desire to fulfill duty, is seen as remarkably similar to the Jain Leshya doctrine. Both systems emphasize the development of positive mental states and actions for moral growth.

Historical Development and Modern Relevance:

Origins: While some scholars suggest the Jain Leshya doctrine might have been influenced by the Ajivikas' six "Abhijaatis," the text argues that the term "Lesya" itself is uniquely Jain, and the concept's detailed exploration within Jain scriptures makes it a significant contribution of Jain tradition. The presence of "Abhilesse" in early Jain texts indicates the concept was contemporary with Mahavir.
Evolution: The Leshya doctrine has evolved over time, with different scriptures (Acharaanga, Sutrakritanga, Uttaradhyayana, Bhagavathi, Prajnapana Sutra) and later commentators (like Akalanka and Gommatasar) discussing it from various analytical perspectives (e.g., color, taste, smell, touch, results, karma, duration, etc.).
Modern Interpretation: The author highlights the relevance of the Leshya doctrine in the modern era, particularly in relation to psychology, color psychology, and chromotherapy. Acharya Tulsishishya Yuvacharya Mahapragya is credited with reinterpreting the doctrine through the lens of modern science and psychology, as explored in his works on "Abhamandal Jain Yoga." Dr. Shanta Jain's research further delves into the psychological aspects of Leshyas.
Inner Environment: The text concludes by emphasizing the importance of purifying one's inner, psycho-somatic, and mental environment (referred to as Leshya in Jainism), just as much as the external physical environment. The Leshya doctrine offers a path to overcome mental distress and achieve a pure mental state, leading to a balanced, stable, and mature personality, which is the ultimate goal of life.

In essence, "Jain Dharm ka Leshya Siddhant" presents the Leshya doctrine as a sophisticated and ancient Jain framework for understanding human psychology, ethics, and spiritual progression, emphasizing the transformative power of mental states and actions in shaping an individual's personality and destiny.