Jaina View of Life

SR No.: 001622
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 1984
Total Pages: 260
Language: English
Classification: Book_English, Philosophy, & Discourse
File Size: 14 MB

Page 144

17) The Doctrineof Karma in Jaina Philosophy
129
the linga-sarira of the Sāmkhya school. The immediate presence of the Karmic matter in the soul throws a reflection, as it were, on the soul, as a coloured flower does in a mirror or a crystal.co The subtle Karmic matter is invisible to the eye and to the instruments of Science. The influx of Karma effects the soul in various forms and produces certain type of 'aura' or coloration about it. This coloration or hallo is the lesya. But this coloration does not affect the soul in its pure nature. The colour of the reflection does not belong to the soul. When the soul becomes free from Karmic matter and reaches the Siddhahood, it becomes free from this foreign element of coloration.
2. Leśyā is of two kinds : - dravya-lesya and bhāva lesya. Dravya Leśyā refers to the Karmic material affecting the organism. Bhāva Leśyā refers to the psychic conditions affecting the organism and thereby radiating the colour, which may be called transcendental coloration. Thus, the effect of Karma in matters affecting the nature of the organism though it cannot be said that Leśyā refers to the colour of the body. We are told that the denizens of hell are black in colour. Celestial beings get different colours on the basis of the impact of a different Karma, So is the case with human beings.61 This distinction may be referred to the racial colours and the innumerable distin in the individual shades of colour. Bhāva Leśyā refers to the psychic conditions affecting the individual in creating an aura round the organism. The psychic conditions create reflexes, and they, in turn, may give rise, through some form of radiation, to some kinds of coloration round the organism. This may not be ordinarily visible to the eye, but only to persons disciplined in Yoga. Further distinctions are made in les ya. Six types of primary colours are suggested. Three of them refer to evilminded persons. The remaining are attributed to morally
60. Upadhye (A. N.): Proceedings and Transactions- 7th All India
Oriental Conference 1933, pp. 392–395. 61. Gommatasara : Jiva Kānda. XV, also Uttaradhyayana Sūtra, Chap.
XXXIV.