Compendium of Jainism

SR No.: 001202
Original Sutra Author: N/A
Author: T K Tukol, A N Upadhye
Publisher: Prasaranga Karnatak University Dharwar
Publication Year: 1980
Total Pages: 352
Language: English
Classification: Book_English & Philosophy
File Size: 17 MB

Page 145

THE DOCTRINE OF LESYA
133
development from the 8th to 13th. No thought-paint is possible as there are no vibrations in the 14th stage. 9 As it is the fruition of the Karmas that gives rise to imperfect dispositions, it must follow that purging of Karmas neces arily brings about a change in the thought paint. That is why the scriptures mention that there is the presence of white colouration in the case of the omniscient and those whose passions are subsided or destroyed. The question of white colouration in the omniscient is only from the conventional point of view considering the previous disposition; but in reality, there is no colouration in the omniscient owing to the absence of activity.
In dealing with the fourteen ways of search (mārganasthānas) for the causes of modifications of the Jiva into different states of existence, the modifications suffered by Jivas have been examined from the point of Leśyā in the first part of the 'Şațkhandāgama'. The Jivas are possessed of six kinds of Leśyās which are the result of the yogic activities actuated by the passions. It has been stated that the six categories of Leśyās can be judged according as the passions are most intense, more intense, intense, mild, milder and mildest. The state where there is absence of Leśyā is Aleśyā. From the Leśyās, it is possible to understand the moral and spiritual condition of a Jiva. The first three Leśyās are regarded as signs of sinfulness while the last three as auspicious.
It would be evident that the Jaina thinkers have studied with utmost care and intelligence the two subjects of passions and colouration (Leśyā). The interaction of passion and activity in attracting the Karmic matter causing it to assume different paints or colours has been discussed with convincing details. How the smell, taste, touch and colour vary with the intensity of emotional activity has been illustrated by a simple example. This is a significant contribution in the field of psychology by the Jaina thinkers. That the changes in colouration take place due to the degree of intensity or mildness of emotional activity is accepted by modern psychologists. The soul, in its pure condition, is free from Karma. The impact of Karmic matter actuated by thought-activities and passions is as wonderful as it