Leshya Dwara Vyaktitva Rupantaran - Book Summary

Here is a comprehensive summary of the Jain text "Leshya Dwara Vyaktitva Rupantaran" by Shanta Jain in English:

The book "Leshya Dwara Vyaktitva Rupantaran" (Transformation of Personality through Leshya) by Shanta Jain explores the Jain philosophical concept of Leshya as a psychological tool for personal transformation.

Core Concept: Leshya

The text begins by addressing the fundamental nature of humans as described in Jain scriptures: "Aneka-chitte khalu ayam purisa" (Man is of manifold minds). This highlights the ever-changing and diverse nature of human personality. The author questions what determines whether a person is good or bad, as circumstances, time, and situations cause individuals to exhibit varied behaviors – from envious, selfish, and violent to humble, selfless, and disciplined. The core question is about the underlying principle that drives these behaviors and leads some to spiritual bliss while others, surrounded by material wealth, remain perpetually restless and unhappy.

Jain philosophy offers Leshya as the psychological analysis that helps understand the changing landscape of the mind and the external/internal manifestations of behavior. In Karma Shastra, Leshya is identified as the cause of karmic bondage and liberation. While the soul (Atma) is inherently pure, Leshya facilitates the attachment (shlesh) of karma to the soul. Leshya leads to the soul becoming tainted with merit (punya) and demerit (paap). It is defined as the mental disposition (yog pravritti) colored by afflictions (kashaya) and influenced by subtle material particles of various colors (krishna, neel, etc.).

Leshya and Karma

Leshya is intrinsically linked to Asrava (influx of karma) and Samvara (cessation of karma). As long as one holds false views, has strong desires, lacks discernment, and is unable to control mind, speech, and body, or is free from attachment and aversion, they will continuously accumulate karmic impressions. Leshya is considered the "karma nirjar" (process of karma ripening and being shed). Until Asrava is stopped, Leshyas cannot be purified, and consequently, feelings, impressions, thoughts, and conduct remain impure. Samvara, the stopping of the influx of karmic particles, is crucial. When external unwholesome particles are prevented from entering, and attachment/aversion subsides, the intensity of Kashaya decreases, and karmic bondage halts.

The Two Aspects of Personality and Leshya's Role

We are connected to two aspects of our personality:

Gross Personality: This relates to the physical body and is perceived through the senses, mind, and intellect. In Jainism, this is the Audarik body.
Subtle Personality: This cannot be grasped by the senses, mind, or intellect. In Jainism, this includes the Taijas (fiery/radiant) and Karman (karmic) bodies. Modern yoga literature equates these to the etheric, astral, and causal bodies.

Leshya acts as a bridge between the gross and subtle bodies. It is the element that facilitates the transformation of personality, refinement of faculties, and internal "chemical" changes.

To understand Leshya, one must understand the developmental stages of life: how actions arise, how good and bad impressions are collected, and how thoughts, feelings, and conduct are formed. This requires delving into the subtle body.

The Flow from Subtle to Gross

The journey from the subtle to the gross involves several stages:

Consciousness (Pure Soul): The ultimate essence.
System of Kashaya (Afflictions): The root of negative emotions.
System of Adhyavasaya (Mental Dispositions/Efforts): A more subtle level, related to the Taijas and Karman bodies.

When the vibrations of Adhyavasaya propagate, they descend to the mind, forming a stream of consciousness called Leshya. Through Leshya, the inner karmic essence manifests externally. The first channel for this is the endocrine system.

The Influence of Leshya on the Endocrine System and Gross Manifestation

The secretions of endocrine glands are influenced by karmic secretions. These internal secretions, acting as chemicals, are conveyed by Leshya and Adhyavasaya to our entire gross system, including endocrine glands and the brain. Hormones from these glands, supported by the nervous system and blood circulation, regulate our inner thoughts, speech, actions, and behavior. This creates three levels of consciousness:

Adhyavasaya Level: Operates with the subtlest body.
Leshya Level: Operates with the radiant/Taijas body.
Gross Consciousness Level: Operates with the physical body.

Adhyavasaya vs. Mind

While the mind and brain are the means of knowledge in the gross world, Adhyavasaya is the means of complete knowledge in the subtle world. Adhyavasaya exists in all beings, including plants, while the mind is present only in developed beings with a brain. Adhyavasaya is the cause of karmic bondage. Even beings without minds and speech (Asanjni) continue to bind eighteen types of sins due to their internal Avirati (lack of restraint) and Adhyavasaya. Leshya functions without nervous connection, hence understanding both its external and internal aspects is vital for personality transformation.

Types of Leshya: Subtle and Gross

Leshya has two forms:

Dravya Leshya (Gross Leshya): Material in nature.
Bhava Leshya (Subtle Leshya): A special disposition of the soul, associated with aggravation (sanklesha) and activity (yoga).

The mind's dispositions can be pure or impure, with corresponding influences being auspicious or inauspicious. The external influence is Dravya Leshya, and the mental disposition is Bhava Leshya. Purification of Leshya requires both instrumental (nimitta) and material (upadana) causes. The material cause is the intensity or mildness of Kashaya, while the instrumental cause is the reception of subtle material particles. In essence, the external aspect of Leshya is Yoga, and the internal aspect is Kashaya. The actions of mind, speech, and body lead to the intake of these particles which have color, smell, taste, and touch. Color has a direct impact on the mind, influencing thoughts and actions.

The Six Leshyas Based on Color

Based on color, there are six types of Leshya:

Krishna Leshya (Black Leshya): Characterized by blackness, incorrect perspective, strong desires, negligence, lack of control over actions, violence, cruelty, meanness, impulsiveness, and inability to conquer senses.
Neel Leshya (Blue Leshya): Dominated by blue, leading to envy, intolerance, dogmatism, ignorance, deceitfulness, shamelessness, malice, attachment to sensual pleasures, and desire for happiness.
Kapota Leshya (Pigeon-colored Leshya): Characterized by pigeon-gray color, involving crooked speech, dual conduct, hiding faults, mockery, harsh words, stealing, and envy.
Tejas Leshya (Fiery/Golden-Yellow Leshya): Dominated by red, leading to humility, patience, steadiness, lack of desires, self-control, fear of sin, quest for liberation, and working for the welfare of others. (Note: The text later associates this with red, which is somewhat contradictory to the common understanding of golden-yellow for Tejas.)
Padma Leshya (Lotus-colored/Yellow Leshya): Characterized by yellow, significantly reducing anger, pride, deceit, and greed. It promotes mental cheerfulness, self-control, brevity in speech, and mastery over senses.
Shukla Leshya (White Leshya): Predominantly white, leading to mastery over senses, a tranquil mind, and uniformity in thought, word, and deed.

The Scientific and Mystical Significance of Color

The text emphasizes that color is not just theoretical; modern science across various disciplines validates its importance. Materialists, mystics, mantra practitioners, physiologists, and psychologists have all demonstrated color's pervasive influence on consciousness. Scientists explain colors through the spectrum based on light waves and their frequencies. The spectrum of seven colors (red to violet) reveals that red has the longest wavelength and lowest frequency, while violet has the shortest wavelength and highest frequency.

Mystics view the uniformity of color in creation as a direct manifestation of the Divine Mind and a cosmic presentation of the "one life principle" through light waves. Occult science associates seven colors with seven rays, representing evolutionary epochs and guiding spiritual development.

Color in Human Society and Jain Traditions

Color has also been used to describe human characteristics. The Mahabharata assigns different colors to the four Varnas (Brahmin-white, Kshatriya-red, Vaishya-yellow, Shudra-black). Jain tradition assigns different colors to the 24 Tirthankaras, with some associated with red, white, blue, and black, and others with golden hues. Astrology suggests that planets influence personality, and specific colors are recommended for meditation and gem therapy to mitigate planetary afflictions.

Physiologists believe color reflects our inner state, impacting blood pressure, pulse, respiration, and brain activity. Professor Alexander Ross suggests color's electromagnetic energy influences the pituitary and pineal glands, and the hypothalamus, which regulate the endocrine system. Color is intertwined with our body, mind, thoughts, and behavior. Color therapy suggests the body is a mass of colors, with each organ and cell having its own color. Imbalances in these color vibrations lead to illness, and color therapy restores harmony.

Psychology and Color

Modern psychologists consider color the most influential factor on the subconscious mind. Color is a reliable guide to temperament. Psychology analyzes personality based on color preferences: extroverts prefer warm colors (like red for vigor), while introverts prefer cool colors (like blue for tranquility). Yellow signifies action and responsibility, while green represents intelligence and stability. Anthony Alden suggests using colors that embody desired traits to cultivate those characteristics.

S.G.J. Ousely identifies seven aspects of color: providing strength, consciousness, healing, illumination, sustenance, inspiration, and fulfillment. Research indicates that extroverts prefer warm colors, and introverts prefer cool colors. Emotionally driven individuals react openly to color, while emotionally numb individuals may be unaffected by its subtle vibrations.

Leshya and Color: A Deeper Connection

The impact of a color on personality depends on its nature. Lord Mahavir described Leshya as auspicious/inauspicious, dry/moist, cool/warm, and desirable/undesirable. Modern color science finds a correlative in this. Colors are categorized as bright/dull, dark/light, warm/cool. The nature of Leshya explains personality. While Krishna, Neel, and Kapota colors are generally considered inauspicious, if they are bright and pristine, they can be considered auspicious. Conversely, yellow, red, and white can be inauspicious if they are dull. The auspiciousness or inauspiciousness depends on the brilliance of the colors.

Even the visualization of colors during the chanting of the Namaskar Mantra aligns with this. For instance, white is associated with 'Namah Arihantanam,' red with 'Namah Sidhanam,' yellow with 'Namah Acharyanam,' green with 'Namah Upadhyananam,' and black with 'Namah Loke Sarva Sadhunam.'

The Path of Transformation: Leshya Dhyana (Leshya Meditation)

While Krishna Leshya is considered the most inferior, the black color associated with monasticism can be auspicious if it is bright. Vedic traditions associate red with creation (Brahma), black with preservation (Vishnu), and white with destruction (Mahesh). Meditation practices emphasize visualizing bright colors and absorbing their essence.

Jain Agamas prescribe various methods for Leshya purification. Preksha Dhyana, a modern meditation technique developed by Yuvacharya Mahapragya, places significant importance on Leshya Dhyana for emotional transformation, recognizing color's pervasive influence.

In Leshya Dhyana, the practitioner focuses on specific colors at Chaitanya Kendras (centers of consciousness/chakras). This is preceded by practices like Kayotsarg (body abandonment), Antaryatra (inner journey), deep breathing, body observation, and chakra observation.

Revitalizing Consciousness Centers

These consciousness centers are sources of our consciousness and energy. Until they are awakened, the three inauspicious Leshyas (Krishna, Neel, Kapota) remain active. To transform personality, these Leshyas must be purified by awakening the Chaitanya Kendras through color meditation, as each chakra absorbs specific color rays, acting as sources of specific vibrational energy.

Specific Color Meditations for Leshya Transformation:

Ananda Kendra (Joy Center): Meditation with green.
Vishuddhi Kendra (Throat/Purity Center): Meditation with blue.
Darshan Kendra (Vision/Perception Center): Meditation with crimson/red (associated with Tejas Leshya).
Gyan Kendra (Knowledge Center): Meditation with yellow (associated with Padma Leshya).
Jyoti Kendra (Light Center): Meditation with white (associated with Shukla Leshya).

To overcome the inauspicious Krishna, Neel, and Kapota Leshyas, focused meditation is done on the centers that awaken the auspicious Tejas, Padma, and Shukla Leshyas.

Tejas Leshya (Fiery Leshya): Meditating on the Darshan Kendra with the color of the morning sun (red). Red, associated with fire, is the essence of energy, dynamism, radiance, and activity. The Darshan Kendra corresponds to the Pituitary gland, the master gland. Activating it regulates the adrenal gland, thus controlling desires, excitement, and impulses. Meditating on crimson red initiates the journey of inner exploration and habit change, marking the spiritual journey's beginning. Before this, the inauspicious Leshyas prevent introversion. Awakening Taijas Leshya (Taijas body) leads to indescribable joy, freedom from material attachment, a powerful mind, upward energy flow, and the capacity for blessings and curses. This state is called "Sukhasika" (enjoyable dwelling).
Padma Leshya (Lotus Leshya): Meditating on the Gyan Kendra with yellow. Yellow symbolizes contemplation, intellect, mental concentration, and religious devotion. It fosters mental cheerfulness, optimism, joy, and a balanced outlook. Psychology links yellow to mental clarity and the development of "Darshan" (insight or realization). Meditating on bright yellow cultivates self-control. The atoms of Padma Leshya are opposite to those of Krishna and Neel Leshyas, leading to the sublimation of afflictions and self-regulation.
Shukla Leshya (White Leshya): Meditating on the Jyoti Kendra with the color of the full moon (white). White symbolizes purity, peace, simplicity, and liberation. Shukla Leshya pacifies excitement, impulses, anxiety, stress, desires, afflictions, and anger. The goal of Leshya Dhyana is self-realization, which can be achieved through Shukla Leshya. At this stage, the distinction between the physical and spiritual realms becomes clear. The fruits of Shukla Dhyana are unwavering consciousness, clarity, discernment, and detachment. The Jyoti Kendra corresponds to the Pineal gland. The hypothalamus, linked to the pituitary and pineal glands, regulates the excitation and pacification of passions, desires, and attachments. Science suggests the pineal gland becomes inactive after puberty, leading to uncontrolled impulses and criminal tendencies. Activating it through meditation leads to a balanced personality. Shukla Leshya meditation represents the highest form of virtuous mental disposition, leading to a peaceful, cheerful, and self-controlled individual, unified in thought, word, and deed, always absorbed in their true nature.

Conclusion: The Ultimate Goal

Leshya Dhyana brings about chemical changes and transforms one's emotional state. When a person is in ignorance (murchha), negative emotions, unpleasant colors, smells, tastes, and touch do not bother them. However, upon awakening (vivek), they become averse to inauspicious qualities and seek to transform them into auspicious ones.

While Leshya Dhyana is a significant step in spiritual development, the ultimate goal is to become Leshya-ateet (beyond Leshya). To reach this state, one must progress from inauspicious to auspicious Leshyas. Achieving concentration, absorption, and oneness between the meditator and the object of meditation opens the paths to self-development.