Karm Evam Leshya

Here's a comprehensive summary in English of the provided Jain text "Karm evam Leshya" by Chandmal Karnavat:

The text "Karm evam Leshya" by Chandmal Karnavat, published as part of the Z_Jinvani_Karmsiddhant_Visheshank_003842.pdf, delves into the fundamental Jain concepts of karma and leshya, explaining their nature, relationship, and impact on the soul's journey towards liberation.

The Ultimate Goal: Moksha (Liberation)

The core aspiration of every being in the universe is to be free from the bonds of suffering and attain liberation (Moksha). Jainism defines Moksha as the complete annihilation of all karmas ('Kritsna karmakshayo mokshah', as stated by Acharya Umashvati in the Tattvartha Sutra). This destruction of karma leads to eternal happiness and the soul's true, unhindered state.

Understanding Karma

In Jain philosophy, "karma" is not merely an action. It's a technical term referring to the influx of subtle particles (pudgals) from the universe, which bind to the soul due to its attachments, aversions, and other passionate states (rag-dweshaadi parinamo). The soul binds both auspicious (shubha) and inauspicious (ashubha) karmic matter, and the resulting fruits of these karmas dictate its cycle of birth, death, and rebirth, preventing it from achieving liberation.

Types of Karma:

Karma is broadly categorized into two types:

• Dravya Karma (Material Karma): These are the karmic particles themselves, which are material in nature.
• Bhava Karma (Mental/Attitudinal Karma): These are the auspicious or inauspicious thoughts and dispositions that cause the accumulation of dravya karma.

These two types of karma are mutually causal and influential. A famous Jain saying, "Kadan kammaana na mokkha atthi" (There is no liberation without experiencing the fruits of karma), highlights the consequence of karma. While this is true for nikachit (fixed) karma, the text notes that through one's own efforts (purushartha), one can bring about change in nidhata (potentially mutable) karma, and even these can be shed through partial manifestation (pradeshodaya).

The text emphasizes that reducing or increasing suffering in the world is heavily dependent on present mental dispositions (adhyavasay) rather than solely on past karma. This is where leshyas play a crucial role.

Understanding Leshya

Leshya refers to the mental dispositions or states of the soul that cause it to become entangled with karma. They arise from the activities of the senses, mind, and speech (yog) and are essentially the soul's auspicious or inauspicious results driven by passions (kashayas) and activities (yoga). Leshyas are described as a force that "sticks" incoming karmic particles to the soul. The essence of leshyas is that they are the soul's auspicious or inauspicious outcomes, which, due to passions and activities, become sticky, adhering the karmic particles to the soul. The saying "Parinaame bandha" (Bondage occurs due to results/dispositions) underscores that karma binding is dependent on the soul's states. The Panhavana Sutra identifies leshyas as cooperative causes in karmic bondage, influencing the intensity and lightness of the bond based on the soul's thoughts.

The Relationship Between Leshya and Karma

The relationship between leshya and karma is one of cause and effect. Leshyas, in their various states of being viscous (snigdha) or dry (ruksha), lead to corresponding types of karmic bondage. If one engages in an activity with attachment, the karmic bond will be complex. Conversely, performing actions with detachment results in a milder and milder karmic bond. While various factors contribute to karmic bondage, the primary drivers are the tendencies of attachment (raag) and aversion (dwesh), which are forms of yoga and are intertwined with passions.

The Six Types of Leshyas and Karmic Bondage

The text details the six types of leshyas, categorizing the first three as inauspicious and the last three as auspicious:

1. Krishna Leshya (Black Leshya): Associated with black color, it leads to deluded states (mithyatva), lack of restraint, violence, cruel actions without consideration of merit or demerit, and a harsh disposition.
2. Neel Leshya (Blue Leshya): Connected with blue color, it fosters jealousy, deceit, shamelessness, greed, hatred, and anger. Souls with this leshya are devoid of penance and right knowledge.
3. Kapota Leshya (Dove-colored Leshya): Characterized by dove-like colors, it results in crookedness in speech, thought, and action. Such souls become atheistic, practice unrighteousness, hide their faults, cannot tolerate others' progress, and engage in stealing. These three inauspicious leshyas lead to unfortunate destinations, particularly rebirth in hellish or animal realms if the final moments are filled with these dispositions.
4. Tejo Leshya (Yellow/Fiery Leshya): This leshya leads to humility, respect for elders, control over senses, fear of sin, and engagement in penance and self-restraint, shedding pride.
5. Padma Leshya (Lotus-colored Leshya): Souls with this leshya subdue anger and other passions, speak minimally, are gentle, and conquer their senses, ceasing inauspicious activities.
6. Shukla Leshya (White Leshya): This leshya leads to the abandonment of disturbing (aarta) and cruel (raudra) meditation, and the practice of virtuous (dharma) and pure (shukla) meditation. Souls become less attached or desireless, with a tranquil mind.

These last three auspicious leshyas are considered good, better, best, and pure, leading the soul towards fortunate destinations and spiritual advancement. The soul binds and experiences karma corresponding to its prevalent leshya.

Dravya Leshya and Bhava Leshya

Leshya also exists in two forms:

• Dravya Leshya: Arising from the auspicious or inauspicious colors, smells, tastes, textures, and sounds of objects. Experiencing pleasing sensory inputs leads to attachment (raag), binding the soul with karma. Conversely, unpleasant sensory experiences lead to aversion (dwesh) and binding with inauspicious karma.
• Bhava Leshya: These are the soul's resultant auspicious or inauspicious mental states, which are the root cause of karmic bondage.

Scientific Analysis of Leshyas

The text references Muni Nathmalji's analysis, which views leshya change as a catalyst for transformation. When Tejo or Padma leshya arises, it causes secretions from the subtle body (taijas sharir) that enter the endocrine glands, mixing with the blood and influencing the entire disposition. Hormonal secretions from these glands affect whether a person is irritable or happy, angry or calm, jealous or generous. This highlights how auspicious or inauspicious mental states trigger chemical reactions in the body, influencing emotions, thus providing a biological and chemical explanation for the impact of mental states.

Stages of Karma and the Influence of Leshyas

The text presents a quadrilateral classification from the Thanaanga Sutra regarding karma and its results: (1) auspicious karma and auspicious result, (2) auspicious karma but inauspicious result, (3) inauspicious karma but auspicious result, and (4) inauspicious karma and inauspicious result. The latter two categories may seem paradoxical, but they are explained through the various stages of karma, many of which are influenced by leshyas.

The eleven main stages of karma include bondage, existence, enhancement (udvartan/utkarsh), reduction (apvartan/apkarsh), transformation (sankraman), manifestation (udaya), premature manifestation (udirena), suppression (upashaman), permanence (nidhitti), irrevocability (nikachit), and period of non-manifestation (abadhakal).

The crucial stages of udvartan, apvartan, and sankraman are direct results of leshyas.

• Sankraman (Transformation): Due to the intensity of present dispositions, the soul can transfer particles of previously bound similar karmas into the nature of currently binding karmas. This entry of other karmas into the binding karma alters its bondage and manifestation.
• Udvartan (Enhancement): The duration and intensity (anubhag/ras) of bound karma can increase due to subsequent specific states or dispositions, making the prior bound karma more potent.
• Apvartan (Reduction): The duration and intensity of previously bound karma can be reduced by the purity of present thoughts while binding new karma. This is how inauspicious karma can yield an auspicious result, and auspicious karma can yield an inauspicious result. This demonstrates the power of the soul's efforts and pure thought in bringing about remarkable changes.

The Goal: Becoming Alaleshi (Without Leshya)

The text concludes by stating that as long as leshyas exist, there will be diversity in mental states. Therefore, the aim of a spiritual seeker is to become alaleshi – free from leshyas. This state can be achieved through spiritual practice and detachment. Self-study (swadhyaya) and meditation are essential for transitioning to more auspicious leshyas. Cultivating equanimity, living with detachment, and practicing control over one's states can pave the way for becoming alaleshi, thereby permanently ending the cycle of karmic bondage and embarking on the path to eternal happiness.