Leshya Ek Vishleshan

Here's a comprehensive summary in English of the provided Jain text "Leshya: Ek Vishleshan" by Devendramuni Shastri:

The book "Leshya: Ek Vishleshan" by Devendramuni Shastri delves into the profound Jain concept of Leshya, a specialized term crucial for understanding the Jain theory of karma.

Core Concept of Leshya:

• Definition: Leshya is defined as a type of pudgalic (material) environment that influences and is influenced by the soul. It's a group of material particles that bind to the soul.
• Etymology and Meanings: Ancient Jain literature provides multiple interpretations of Leshya:
  • Atomic Aura/Radiance: Like an atomic glow or luminescence.
  • Hue/Color: Refers to the color or complexion.
  • Mental State/Disposition: The internal thoughts and mental tendencies.
• Dravya Leshya vs. Bhava Leshya:
  • Dravya Leshya (Material Leshya): Refers to the physical, material particles that possess color, fragrance, taste, and touch. Their nature is primarily determined by color.
  • Bhava Leshya (Mental Leshya): Refers to the mental states, thoughts, and psychological dispositions of the soul.
• The Binding Mechanism: Leshya is the means through which the soul becomes entangled with karmic matter. It is formed from the combination of kashayas (passions) and yoga (activity of mind, speech, and body).

Theories on the Formation of Dravya Leshya:

The text discusses three primary schools of thought regarding the origin of Dravya Leshya:

1. Derived from Karmic Matter (Karma Vargana Nishpanna): This view suggests that Dravya Leshya is formed from karmic varganas (clusters of karmic particles). It is considered a form of karma itself, akin to the karmana sharira (karmic body), and separate from the eight main karmas. This perspective is linked to the Name Karma, specifically the "body-forming" karma.
2. Emanation of Karma (Karmanissyad): This theory posits that Dravya Leshya is an outflow or emanation from the karmic stream. Even in higher spiritual states where new karma is not acquired, a flow of existing karma (like in the 14th gathana) might be considered.
3. Independent Substance of Yoga (Yogapariman): This perspective holds that Dravya Leshya is a distinct substance within the realm of yoga. It is inherently linked to yoga, and without yoga, Leshya cannot exist. The text argues that if Leshya were considered a karmic substance, it wouldn't perfectly align with the states where certain karmas are absent but Leshya remains, or vice-versa. It suggests Leshya is a yogic substance that influences kashayas.

The Six Leshyas and Their Classification:

Jainism classifies Leshyas into six types, based on their purity and impurity, and associated colors:

• Impure Leshyas (Adharma Leshyas):

  1. Krishna Leshya (Black): The most impure and afflictive. Associated with extreme negativity, violence, and cruelty.
  2. Neel Leshya (Blue): Less impure than black, but still characterized by selfishness, envy, and misguided actions.
  3. Kapota Leshya (Grey/Dove-colored): Moderately impure, marked by deceit, crookedness, and hypocrisy.

• Pure Leshyas (Dharma Leshyas): 4. Tejas Leshya (Bright/Fiery/Yellow): Pure, characterized by humility, calmness, self-control, and devotion to liberation. 5. Padma Leshya (Lotus/Yellow/Pink): Purer than Tejas, associated with the absence of anger, ego, illusion, and attachment, leading to mental peace and meditative states. 6. Shukla Leshya (White): The purest and most auspicious, representing complete purity of thought, speech, and action, with perfect control over the senses and an aspiration for liberation.

Relationship with Colors and Scientific Understanding:

• Color Influence: The text extensively discusses how colors influence human nature, body, and mind. Different colors are associated with various emotions and states.
• Scientific Correlation: It draws parallels between the Jain Leshya system and modern scientific understanding of colors, chromotherapy, and electromagnetic spectrum. The visible spectrum and its properties (frequency, wavelength) are compared to the characteristics of the six Leshyas. For example, the shorter wavelengths and higher frequencies of colors associated with impure Leshyas correspond to their binding and adverse effects.
• Aura (Prabhamandal): The concept of the aura surrounding individuals is linked to Leshya, with scientists developing cameras that can capture this subtle emanation, reflecting inner mental states.

Comparative Analysis with Other Traditions:

The book also explores parallels and differences between the Jain concept of Leshya and similar ideas in:

• Ājīvika School: The text notes scholarly observations that the Jain classification of beings into six divisions might have similarities with theories attributed to the Ājīvika school, though it clarifies that this classification was more likely originated by Pūraṇa Kāśyapa.
• Buddhism: It references the Buddha's teachings on different categories of people and the concept of "noble lineages" (abhijati), highlighting that while these classifications involve colors and character traits, they are distinct from the Jain concept of Leshya which is more individual-focused. The colors of Buddhist monks' robes (yellow) are linked to meditation.
• Vedic/Mahabharata Tradition: The text compares the Jain Leshya colors with color classifications found in the Mahabharata, which describe different colors associated with different states of beings and their spiritual progress. The red robes of Vedic ascetics are also discussed in relation to spiritual revolution.
• Patanjali Yoga: It mentions Patanjali's classification of karma into four types (black, dark-black, white, and non-dark-non-black), drawing a connection to the purity and impurity associated with Leshyas.

Key Distinctions and Nuances:

• Dravya vs. Bhava Distinction: A significant challenge discussed is clearly differentiating between Dravya Leshya and Bhava Leshya, as Jain scriptures sometimes describe internal states aligning with external colors and at other times contrast them.
• Subtle Nature: The text acknowledges that precisely identifying the Leshya in every instance can be difficult due to the interplay of material and mental aspects, and the evolving nature of thoughts and circumstances.
• No Fixed Rule: It's emphasized that a person might experience different Leshyas at different times.

Conclusion:

The book concludes by stating that while Jain scholars have deeply analyzed Leshya, integrating both spiritual and color-based interpretations, the precise classification can be complex. It encourages further research to illuminate new aspects of this intricate concept, especially in relation to modern scientific perspectives. The ultimate aim of understanding Leshya is to guide individuals towards pure and auspicious states of being, leading to spiritual advancement.