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Indriyas, Karma and Lesya
realization, and nikācana (the condition that is responsible for making karmas incapable of all the processes).1
The process of energy (karana) of Karma produces a corresponding karmic process and vice versa. Thus karana is explained from the aspects of substance, space, time, life, condition, body, sense-organ, speech, mind, passion, expansion of soul (samudghāta), instinct condition of soul (leśyā), attitude of mind, sex-passion, act of killing, matter and its colour, taste, smell, touch and figure (samsthāna). Here karana is the means of action "kriyate anena iti karaṇaṁ."3
THIRD SECTION
LESYA (CONDITION OF SOUL )
In Jaina philosophy Leśya is conceived as the condition of Soul-physical as well as psychical. So there are stated to be two kinds of Lesya, viz. Dravyaleśya and Bhavaleśyā; the former is physical, while the latter is psychical. In regard to the nature of Dravyaleśya, there are three views, viz. karmavargaṇa-niṣpanna, karmanisyanda and yogapariņāma. According to the first view, Leśyādravya is composed of karmavargaṇā; nevertheless, like the karmic body it is different from eight kinds of Karma+, such as Jñanavaraṇiya (knowledgeobscuring karma), etc. The contention of the second view is that Lesyadravya is the current (or continuity) of binding Karma. Even there being karma in the fourteenth guṇasthāna (stage of spiritual development), in the absence of its current (flux) there is the possibility (upapatti) of the negation (non
1. Studies in Jaina Philosophy, p. 254.
2. BhS., 19-9-661.
3. Ibid. (comm.)
4. Utta., ch. 34 (comm.), p. 650.
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