Leshya Ek Vishleshan - Book Summary

Here is a comprehensive summary of the Jain text "Leshya: Ek Vishleshan" by Devendramuni Shastri, based on the provided PDF pages:

The book "Leshya: Ek Vishleshan" by Devendramuni Shastri delves deeply into the Jain concept of "Leshya," a crucial element for understanding the Jain theory of Karma. Leshya, in a broad sense, refers to the resultant transformations of the soul through the conjunction of karmic matter and the influencing factors of thought and color.

Understanding Leshya:

Two Aspects: Leshya has two primary aspects:
- Dravya Leshya (Material Leshya): This refers to the physical aspect, encompassing the color, aura, and subtle particles of the body. It is considered a form of pudgala (matter) and can be understood through scientific means. Dravya Leshya is influenced by color and is grosser than subtle matters like aupdarika (physical body) but subtler than elements like sound, form, taste, and smell. These are termed "prayogik pudgals" (practical karmic particles) used by the soul. While not binding to the soul, their absence would hinder karmic bondage.
- Bhava Leshya (Mental/Emotional Leshya): This refers to the mental and emotional states, the inclinations and thought processes of the soul. It is influenced by the Dravya Leshya.
Core Function: Leshya is the "tendency" or "process" that connects the soul with karmic matter. It is a type of "pudgalic environment" that influences and is influenced by the soul. Jain scriptures like the Bhagavati Sutra define Leshya as the soul's engagement with both animate and inanimate elements, likening it to the way plaster (lime and cow dung) coats a wall, thus binding karmic particles to the soul.

Key Definitions and Interpretations:

Ancient Literature: Ancient texts analyze Leshya in three senses: the color of the body, the molecular aura, and the thoughts influenced by it.
Moolaradhana: Defines Leshya as the "shadow of pudgals" that influences the soul and the cause of attraction for karmic matter.
Gommatsara: Describes Leshya as the color of the body generated by the fruition of karmic matter.
Uttaradhyayana and Gommatasara: Explain that "Leshya" is derived from the root "lesh," meaning to adhere or to cause adherence to the soul.
Acharya Virsen: Defines Leshya as the tendency that connects the soul and karma.
Acharya Pujyapada: In Sarvarthasiddhi, he describes Leshya as a mind influenced by the fruition of passions (kashayas).

Leshya, Karma, and the Soul:

Kashayas and Yoga: The connection of the soul with karma is established through mithyatva (wrong belief), kashayas (passions like anger, pride, deceit, greed), pramada (carelessness), and yoga (activity of mind, speech, and body). While kashayas and yoga are causes of karmic bondage, they are not Leshya itself; Leshya is the resulting state.
Dravya Leshya and Tejo Leshya: Tejo Leshya (fiery Leshya) is considered a type of ajiva (non-soul). The particles associated with Tejo Leshya, possessing a red glow, are similar to the glow of Tejas Laddha (a spiritual attainment).
Karmic Bandhan: Leshya is intrinsically linked to the process of karmic bondage. When karmic particles become sticky and adhere to the soul due to kashayas, they are called "karma." Leshya influences the intensity and duration of this bondage.

The Six Leshyas:

Jainism categorizes Leshyas into six types based on their color and their degree of impurity or purity:

Adharma Leshyas (Inauspicious Leshyas):
1. Krishna Leshya (Black Leshya): Utterly impure and afflicted.
2. Neel Leshya (Blue Leshya): More impure and afflicted.
3. Kapota Leshya (Dove-colored/Gray-Blue Leshya): Impure and afflicted.
Dharma Leshyas (Auspicious Leshyas): 4. Tejo Leshya (Fiery/Yellow Leshya): Pure and un-afflicted. 5. Padma Leshya (Lotus-colored/Red Leshya): Purer and less afflicted. 6. Shukla Leshya (White Leshya): Purest and most un-afflicted.

Philosophical and Comparative Analysis:

Dravya vs. Bhava Leshya: The text grapples with the distinction between Dravya Leshya and Bhava Leshya, exploring different interpretations regarding whether Dravya Leshya is formed from karmic energy, a byproduct of karma, or a result of yogic activity.
Influence of Kashayas and Yoga: Leshya is seen as growing with kashayas, as the substances of yoga have the power to increase passions. The fruition of karma is influenced by the soul's actions, external factors (dravya, kshetra, kala, bhava), and the state of kashayas.
Influence of Colors: The text discusses the psychological and physiological effects of colors, noting that colors like black, blue, and violet can induce negative mental states, while colors like red, yellow, and white are associated with positive emotions and well-being. This is compared to modern color therapy and scientific understanding of electromagnetic spectrums.
Comparison with Other Traditions: The book explores the concept of Leshya in relation to similar ideas in other Indian traditions, such as the six abhijatis (nobilities) mentioned in Buddhist texts (Anguttara Nikaya, Digha Nikaya) and the color classifications in the Mahabharata and Patanjali's Yoga Sutras. While similarities exist, the author argues that the Jain analysis of Leshya is more profound and detailed.
Allegorical Explanations: Jain literature uses metaphors to explain Leshya, such as the story of six friends and a jamun tree, where their progressive desire for the fruit represents the progression through the six Leshyas, from the most destructive (cutting the tree) to the most beneficial (enjoying ripe fruit without harming the tree). Another allegory depicts six robbers whose intentions become progressively less harmful, reflecting the increasing purity of Leshya.

Leshya and Scientific Perspective:

The text bridges the gap between Jain philosophy and modern science by suggesting that the concept of Leshya can be understood through the lens of material science and psychology. The colors associated with Leshyas can be correlated with the electromagnetic spectrum, and the concept of an "aura" or "prabhamandal" around individuals, scientifically studied, can be seen as a manifestation of Leshya. The text posits that scientific research into colors and their effects can validate the ancient Jain understanding of Leshya.

Conclusion:

The book emphasizes that while definitions of Leshya might vary among different scholars and texts, a deeper analysis reveals a consistent underlying principle. The author concludes by encouraging further research by Jain scholars to shed more light on this intricate subject, recognizing the profound connection between Leshya, karma, and the soul's journey towards liberation. The core of Leshya lies in its role in the soul's entanglement with karmic matter, driven by the interplay of subtle particles, colors, and mental states.